
L 



SERMONS, 

BY THE 

REV, JOHN EWING, D. J). 

LATE PASTOR OF THE FIRST PRESBYTERIAN C ON GREG i 
TION IN THE CITY OP PHILADELPHIA . 



SELECTED FROM HIS MANUSCRIPTS 

BY THE 

REV. JAMES P. WILSON, 
Of the City of Philadelphia, D. JD, 

TO WHICH IS PREFIXED j A LIFE OF THE AUTHOR, 

EASTON, PENN. 

PRINTED BY THOMAS J. ROGERS 
1812. 

THE LIBRARY 

OF C ONGR ESS 

WASHINGTON 



'District of Pennsylvania^ to wit: 

Be it remembered, That on the twenty-second 
: S£AL : day of January, in the thirty-sixth year of the Indepen- 
: " . : dence of the United States of America, a. d. one thou- 
sand eight hundred and twelve, John Ewing of the 
said District, hath deposited in this office, the title of a book, the 
right whereof he claims as proprietor, in the words following, 
to wit : 

ft Sermons, by the Rev. John Ewing, D. D. late Pastor of the 
First Presbyterian Congregation in the City of Philadelphia, 
Selected from his manuscripts by the Rev. James P. Wilson^ 
of the City of Philadelphia, D. D. To which is prefixed, a 
Life of the Author* 

In conformity to the Act of the Congress of the United States, 
intituled " An Act for the encouragement of learning, by secu- 
ring the copies of Maps, Charts, and Books, to the authors and 
proprietors of such copies, during the times therein mentioned .*' 
And also to the Act, entitled " An Act supplementary to an Act, 
entitled * An Act for the encouragement of learning, by securing 
the copies of Maps, Charts, and Books, to the authors and pro- 
prietors of such copies, during the time therein mentioned/ and 
extending the benefits thereof to the arts of designing, engra- 
ving, and etching historical and other prints." 

D. CALDWELL, 

Clerk of the District of PennsMvtmic 



•i :« a d * ♦ > 10 



CONTENTS. 



Page. 

Life of the Author, , . , vii 

SERMON I. 

A particular Divine Providence, explained and proved, 1 
MAT. X, 29, SO, 31 . 

SERMON II. 

The same subject continued, . , .20 

SERMON III. 

Knowing the God of our Fathers, , . 41 

1. CHRON. XXVIII, 9. 

SERMON IV. 
Christ the Saviour of lost Sinners, . .66 

MAT. XVIII, It* 

SERMON T. 
The Holy Spirit the Comforter, . . 86 

JOHN XIV, 16. 

SERMON VI. 
Christ 9 $ dominion over both worlds , , i ll 

REV. I, 18. 

SERMON VII. 

The happy tendency of Christianity, . . 133 

XTTKE IX, 56. 



COX TEXTS. 



SERMON Ml I. 
The fatal tendency of licentious Pleasure, 

1. TIM. V, 6. 

SERMON IX. 
The prosperity of fools, their destruction, 

TROY. I, 32. 

SERMON X. 

The advantages of affliction, 

PSA. CXIX, 74. 

SERMON XI. 
The Grace of Christ sufficient for us, 

2. COR. XII, 9. 

SERMON XII. 

The path of the Just is as the morning light, 

PRO. IV, 18. 

SERMON XIII. 
Train up a Child in the way he should go* 

PROV. XXII, 6. 

SERMON XIV. 
We are the Temples of God, 

1. COR. Ill, 16. 

SERMON XV. 
Beceive not the Grace of God in vain, 

2. COR. vi, 1. 

SERMON XVI. 
Reasonableness of serving God, 

ROM. xii, 1, 



V CONTENTS. 

SERMON XVII. 
The hidden life of a Christian, 
cox. in, 3. 

SERMON XVIIL 
Entering in at the straight gate, 

XUKE xiii, 23, 24* 

SERMON XIX. 
Preparation for Death, 

MAT. XXIV, 44. 

SERMON XX. 
Heath ; its nature and consequences, 

HEE. IX, 27 



LIFE OF THE AUTHOR. 



The following life is an eminent example of the be^ 
neficial results of persevering industry $ and the object 
of recording it will have been attained, if it shall t each 
the timid, a proper confidence in his own efforts, and the 
presumptuous, an humble confidence in his God. 

Dr. John Ewing was born on the 22d day of June, 
1732, in the township of Nottingham, in Ccecil county, 
Maryland, near to the line which separates that state 
from Pennsylvania. Of his ancestors little is known. — 
They emigrated from Ireland at an early period of the 
settlement of our country, and fixed themselves on the 
banks of the Susquehanna, near to the spot where he was 
born. They were fanners, who, if they did not extend 
their names beyond their immediate neighbourhood, yet 
maintained within it that degree of reputation, which 
their descendants can speak of without a blush. 

His father was enabled by his industry, to support 
his family* from the produce of his farm, and to giye 
to his children that degree of education, which country 
schools at that time had to offer. This indeed was little, 
but it was all that was necessary to such a mind-as 'Dr. 

* There were five brothers : William, George, Alexander, 
John, and his twin brother James, who is the only one now 
living. 



viii 



LIBE OF TH£ AUTHOR, 



Ewing's. It was sufficient to furnish the rudiments of 
science, which, however early they are lost hy ordinary 
minds in the distractions of a life of business, only serve 
to fan the fire of ambition in stronger intellects, and to 
direct and guide their possessors to fame. 

The school-house at which Dr. Ewing was taught 
the elements of his native language, and the first rules 
of arithmetic, was at a considerable distance from his 
father's residence. The daily exercises of walking thi- 
ther in his youth, tended to invigorate a constitution na- 
turally strong, and enabled him to acquire a stock of 
health, which carried him through sixty years without 
sickness.* At this school it cannot be supposed that he 
learned much : but he was soon removed from it and 
placed under the superintendance of Dr. Alison, a cler- 

* Dr. Ewing has been heard to state a fact which he witnes- 
sed at this period of his life, and which I cannot resist relating, 
since, established by his character For veracity, it may shed some 
light on a question in natural history, hitherto involved in some 
obscurity. As he went to his school one morning at an early 
hour, he observed a bird in extreme agitation, flying repeatedly 
across the road, but never going beyond the fence on either side, 
on which it constantly alighted. It would rest there for a mo- 
ment and then return to the opposite fence, always descending 
in its flight, until it nearly touched the ground. Its agitation ar- 
rested his attention, and he stood to observe the cause. On the 
spot where it seemed disposed to alight in its flight, he observed 
a snake, which had evidently fixed on its victim, and fascinated it 
beyond the power of escaping by its own efforts. He frightened 
the snake away by throwing at it a stone, when the bird instantly 
flew off with evident symptoms of joy. 



Jilts OF THE AUTHOR. \% 

gyman eminent for his erudition and piety, who then 
directed a school at New London cross roads, in the 
state of Pennsylvania. After having finished those stu* 
dies usually taught in his school, he remained with him 
three years as a tutor. To this he was led, not merely 
by inclination, but by necessity. His father died about 
this time, and left his small property to be distributed 
according to the laws of the state of Maryland, in which 
that of primogeniture prevailed. The eldest son inhe* 
rited the patrimonial estate, and left Dr. Ewing and his 
remaining brothers, to struggle in the world with twenty 
pounds each. At this distribution of his father's pro- 
perty he did not repine, for he then felt a confidence in 
his own powers which did not deceive him, which, po- 
verty could not diminish, and which enabled him subse- 
quently to attain that honorable elevation, which he 
adorned by his virtues as well as his talents. 

Under the kind care of Dr. Alison, he made consi» 
derable progress in his favourite pursuit, the study of 
mathematics. Books of science were not at that time 
easily obtained in America, especially in places remote 
from cities : but such was his thirst for knowledge, that 
he frequently rode thirty or forty miles to obtain the 
loan of a book, which might aff rd him some information 
on the subject of his favourite speculations. Those au- 
thors who were safe guides, could not always be obtained. 
Incorrect writings sometimes fell into his hands, the 
errors of which did not escape the detection of his pene- 
trating and original genius. It often occurs, that diffi- 
culties only quicken the eagerness of the mind in its 
pursuits, and bring into action its latent energies. Such 



X 



3LlI'ja 0£ THE AUTHOXi. 



was the result of difficulties on Dr. Ewing, at this early 
period of his life. His mind did not shrink from intel- 
lectual conflict, but gathered vigor from hindrance, and 
bade defiance to difficulty. At this period lie certainly 
learned much from books, and much from the conver- 
sation of Dr. Alison, of whom indeed he always spoke 
with kindness, but he acquired more from the habits of 
close thinking in which he early indulged. To the two 
former he was much indebted, but if we allow to those 
sources of information all that they merit, it will yet 
not be hazardous to say, that in the science of mathe- 
matics he was self4aught, and could never have reach- 
ed that station which he afterwards adorned, struggling 
as^ he was with poverty and harassed with difficulties, 
without receiving from other than human aid the im- 
pulse which carried him forward* 

In the year 1754 he left the school of Dr. Alison* 
and removed to Princeton for the purpose of entering 
the college. Mr. Burr, the father of the late vice-pre- 
sident of the United States, was then President of that 
institution, and of that great and celebrated man he 
was a favourite pupih He joined the senior class, and 
impelled by pecuniary embarrassments, engaged at the 
same time as teacher of the grammar school, which 
was connected witli the college. His intention was to 
graduate, and for this purpose it was necessary that 
he should study in private some branches of learning 

to which he had previously been unable to attend 

These causes made his labour greater than that of his 
classmates. His studies were arduous and multiplied ; 
but he brought to the contest a mind which difficulties 



il¥E OF THE AUTHOR. 



did not easily subdue. He graduated with las class in 
the year 1755, and finding that he had still to toil for a 
subsistance, he immediately accepted the appointment 
of tutor in the college. At this period he resolved to 
choose his profession ; and feeling the study of theology 
congenial with his wishes, and calculated to permit him 
to mingle with it scientific researches, he adopted it 
with his usual promptitude and his usual zeal. 

In pursuance of this design, he returned to Dr. Ali- 
son, his former tutor and friend, and, after the usual 
period of preparatory study, he was licensed to preach 
the gospel by the presbytery of Newcastle, in the state 
of Delaware. At the age of twenty- six, before he un- 
dertook the pastoral charge of any congregation, he was 
selected to instruct the philosophical classes in the col- 
lege of Philadelphia, during the absence of the Provost* 
the late Dr. William Smith. Whilst he was engaged 
in the discharge of this honorable office, he received an 
invitation from the presbytcrian congregation of his na- 
tive place to settle himself among them as their pastor, 
This was an invitation on which he deliberated, before 
he declined it. To be selected by the friends of his 
youth as their spiritual guide ; to fix himself with a de* 
cent stipend on his native spot among his relations and 
former associates, was a temptation calculated to win 
a man who was social in his affections, and who was 
little troubled with the unquiet spirit of ambition. But 
he was by this time married, and having early known 
the value of a liberal education, he wished to give his 
offspring the opportunity of possessing those instruc- 
tions which he himself had so long toiled to acquire ; 



Xii iirJE Of THE AUTHOB. 

which, during his life, he praised as more valuable thau 
wealth, and recommended to the attention of his chil- 
dren by all the persuasions of paternal affection. — 
Whilst, however, he was deliberating, he received, in 
the year 1759, an unanimous invitation from the first 
presbyterian congregation in the city of Philadelphia 
to undertake their pastoral charge. This he did not 
feel himself at liberty to decline, but accepted it, and 
fixed himself for life* 

From this period until the year 1773, he continued 
to discharge his duties with a diligence and zeal seldom 
surpassed. In the bosom of his congregation he found 
affection and friendship, and learned that life lias tew 
stations to offer to an unambitious heart more valuable 
than that of a pastor beloved by his flock. 

New scenes now opened upon his view. In the year 
1773 he was commissioned, with the consent of his con- 
gregation, in conjunction with Dr. Hugh Williamson, 
late a member of Congress from the state of North 
Carolina, to solicit subscriptions in Great Britain for 
the academy of Newark in the state of Delaware. He 
took with him letters of recommendation from men of 
science and respectability to several eminent characters. 
These, aided by his own reputation for mathematical 
science, his general information, and his virtues, pro- 
cured for him the intimacy and friendship of several 
persons, who at that period and since held the highest 
stations of literature. Among these were the celebra- 
ted historian Dr. Robertson, Dr. "Webster, Mr. Balfour, 
und Dr. Blacklock, the blind poet of Scotland. He 



XIFE OF THE AUTHOR. 



xiii 



visited every place of importance in England, Scotland, 
and Ireland, and in all of them was received with that 
attention and respect which are due to the man of 
science and the minister of God. The cities of Glasgow, 
Montrose, Dundee and Perth, presented to him their 
freedom, and from the university of Edinburgh, of 
which Dr. Robertson was then the principal, he received 
without application, the degree of Doctor* of Divinity. 
Dr. Robertson, on presenting his diploma, declared that 
he had never before conferred a degree with greater 
pleasure. The acquaintance, thus commenced with this 
celebrated personage, ripened into intimacy, and until 
the death of the latter, in 1793, he made constant and 
affectionate inquiries about Dr. Ewing from travelling 
Americans who visited him at Edinburgh. A few days 
before his death, some young American gentlemen 
waited upon him, to whom he spoke of his friend 6i as a 
man of great talents for whom lie entertained a great per- 
sonal regard," and his last words at parting were, 66 Bo 
not forget to pi*esent my hind regards to Dr. Ewing.'? 

Such a testimonial from such a man as the historian 
of Charles the fifth, the descendants of Dr. Ewing 
may be permitted to remember and to speak of to the 
world. 

When he first visited England, the approaching con 
test with his native land was a topic of conversation in 
every society. He was warmly and uniformly the friend 
of his country, and although he had frequent offers of 
reward from men, high in power, if he would remain in 
England, yet his knowledge of the causes of the revo 



HFE OF THE AUTHOR* 



lutioii ; his acquaintance with the spirit and resources 
of his countrymen, and his integrity forbade him to lis- 
ten to them. He held frequent conversations with the 
minister, lord North, to whom, with that frankness and 
independence of sentiment, which characterised him, he 
communicated all his information respecting the resour- 
ces and power of the people of the united colonies. To 
the Hiinister^he predicted the issue of the contest, and 
urged him to pause before he alienated irretrievably 
from the mother country the affections of loyal subjects. 
These conversations he was in the habit of repeating to 
his friends on his return from England, not without some 
degree of surprise that the minister should have involv- 
ed his country in a war with a people, of whose charac- 
ter, numbers, spirit and resources, he was utterly igno- 
rant. 

Among the eminent literary characters whom Dr. 
Ewing met at the hospitable table of Mr. Dilly, the 
London bookseller, was the truly great Dr. Johnson. — 
He loved to speak to his friends of this interview, which 
serves to illustrate the character of a man, of whom 
every one, who has read, knows something. When Mr. 
Dilly invited Dr. Ewing to dine with him, he added, 
" You will meet the great Dr. Johnson, but you must 
not contradict him we never contradict him." The 
day arrived, and Dr. Ewing, on entering the parlour 
of Mr. Dilly, found several eminent literary characters 
engaged in easy conversation, which however, was in- 
stantly suspended when Dr. Johnson entered the room. 
There was a general silence. He scarcely noticed any 
one, but seizing a book which lay on the table, read in 



LIFE OP THE ATTTH0K. 



it attentively until dinner was announced. Here, every 
one seemed to forget himself, and anxious to please him 
by the most assiduous attentions. He attended how- 
ever to nothing but his plate. He did not seem to know 
that any one was present, until, having eaten voraciously 
without exhibiting many of those graces which consti- 
tuted so great a portion of Chesterfield's morality, he 
raised his head slowly, and looking around the table, 
surveyed the guests for the first time. They were 
then engaged in a discussion of the expected contro- 
versy with America, and as Dr. Ewing had lately left 
his native country, he, with his usual frankness, and 
without adverting to, or regarding the prejudices of Dr. 
Johnson, began to defend the cause of the colonies.— 
Johnson looked at him with sternness, and said, « What 
do you know, Sir, onthatsiihjcctT' Mr. Dilly's caution 
was forgotten, and Dr. Ewing calmly replied, that ha- 
ving resided in America during his life, he thought him- 
self qualified to deliver his opinions on the subject un- 
der discussion. This produced an animated conversa- 
tion. Johnson's prejudices against the Americans were 
strong ; he considered them, as he always termed them, 
rebels and scoundrels, and these epithets were now by 
no means sparingly used. It is difficult to say how far 
he might have been provoked, by opposition in argu- 
ment, if a fortunate turn had not been given to the dis- 
pute. Johnson had rudely said, " Sir, what do you kno->y 
in America ? You never read. You have no books 
there." " Pardon me, Sir," replied Dr. Ewing, « we 
have read the Rambler." This civility instantly paci- 
fied him, and after the rest of the company had retired, 
he sat with Dr. Ewing until midnight, speaking arnica 



XIFE OF THE AUTHOll 



bly and eloquently, and uttering such wisdom as seldom 
falls from the lips of man. 

In the summer of 1775, Dr. Ewing returned to his 
native land, with a mind highly improved by his travels. 
He had directed his inquiries to the study of man, in all 
the varieties which Great Britain and Ireland afforded. 
He had collected much information and many anecdotes, 
which, on his return, were reserved for the amusement 
and instruction of that social circle, which he loved to 
collect at his own fireside. His parlour was always the 
scene of cheerfulness and hospitality. His finances in- 
deed were never more than moderate, but he was al- 
ways able to furnish for his guests something more va- 
luable than the delicacies of the season, or the wines of 
France. 

War had now commenced between the United States 
and Great Britain, and he adhered to the cause of his 
country with steadiness and zeal. "When the British 
army was expected in Philadelphia in 1777, he removed 
his family to his native place, where he continued to 
reside until the city was evacuated by Clinton, immedi- 
ately before his retreat through the state of New Jer- 
sey to New York. He then returned to his congrega- 
tion, and in 1779, was elected to the provostship of the 
University of Pennsylvania, which station he filled until 
his death. 

To this station he was fully competent. In all the 
branches of learning and science usually taught in colle- 
ges, he was uncommonly accurate, and in his mode of 



X.IFB OF THE AUTHOR. 



xvii 



instruction and of communicating information, lie was 
probably never surpassed. On his appointment he pre- 
pared a course of Lectures on Natural Philosophy, which 
have been published since his decease, and which he 
delivered to his pupils during a period of twenty years. 
They will be found to contain all that is necessary for 
the mere student ; written in a plain and simple style, 
and arranged with great method and perspicuity. As a 
teacher, perhaps no one was ever more beloved. His 
authority over his pupils was that of a parent, and while 
he maintained that discipline, without which genius will 
be wasted and diligence useless, he won their affection 
by the mildest manners. 

All his hours were now occupied. He attended at 
the University during the mornings and afternoons of 
every day, and devoted his remaining time to the duties 
of his pastoral charge, and a necessary attention to his 
private affairs. These were arduous and multiplied. — 
Visiting the sick, and interchanging with his parish on- 
ers the visits of friendship, occupied much of his time. 
And when from the performance of these duties, he re- 
tired to his closet, he was obliged to prepare, usually 
two, but always at least one discourse for the approach- 
ing Sabbath. But these difficulties yielded to his love 
of method and untiring diligence. He rose with the sun 
and retired to rest at a late hour in the night ; yet his 
constitution was naturally so robust, and the care of his 
health so judicious, that during a period of forty years, 
he was never prevented by sickness, from attending to 
his pastoral duties. 



xviii urE or the author. 

But these were not his only employments. His ma- 
thematical reputation attracted the attention of his fel- 
low citizens, and on various occasions he was appointed 
to perform public duties. He was one of those gentle- 
men who were commissioned to run the boundary line 
of the state of Delaware, and to settle the boundary line 
between the states of Massachusetts and Connecticut, 
and between Pennsylvania and Virginia. He was also 
appointed in conjunction with the late David Ritten- 
house, by the state of Pennsylvania, to survey the most 
practicable ground for a turnpike road between Phila- 
delphia and Lancaster. He was a distinguished mem- 
ber, and for some time one of the Vice-Presidents of the 
American Philosophical Society, to which he made se- 
veral valuable communications, which are recorded in 
the volumes of their transactions, 1 * He also made se- 
veral valuable additions to the astronomical articles in 
the American Edition of the British Encyclopedia, pub- 
lished by Thomas Dobson. About the year 1795, lie 
commenced the compilation of a course of Lectures on 
Natural History, for the use of the pupils in the Uni- 
versity, and made some progress in the work,* but his 
health did not permit him to complete his plan. 

From the year 1779, to the time of his death, his 
life had little variety. He continued to discharge the 

* The following were the communications which he made to 
the A. P. S. " An Account of the Transit of Venus over the sun, 
June 3d, 1769, and of the Transit of Mercury, November 9ih, 
1769, both as observed in the statehouse, Philadelphia." k An 
improvement in the construction of Godfrey's Quadrant." 



LIFE OF THE AUTHOR. 



XIX 



various duties of pastor, preceptor, husband, parent and 
friend, without making, as it is believed, one good man 
his foe. The compensation which he received from the 
University and from the Church, although not large? 
enabled him, with ceconomy, to raise a numerous family, 
and to acquire a moderate property. But he was not 
versed in the artifices of business. He was a friend, and 
he trusted. He was himself free from guile, and there- 
fore easily duped ; and thus, in hk old age, he had the 
mortification to see his little property swept from him 
by those to whom he had formerly loved to render acta 
of kindness. Yet he did not speak harshly of those who 
had injured him. Some of them indeed he forgave, 
though he could not forget. But for the conduct of 
the rest, he was always desirous to find excuses, and he 
continued during his life to defend those who could find 
no other apologist. 

In the summer of 1796, he was attacked with a vio- 
lent disorder, which it required a long time to subdue. 
He never however recovered from its effects ; but al- 
though it left him so feeble as to be unable to walk 
without aid, he still persevered in performing his public 
duties. His remaining strength began to fail him during 
the early part of the year 1802, and in the month of 
August, he removed his family on account of the yellow 
fever, to the house of his son in Montgomery county, in 
Pennsylvania, where he died on the Sth of September? 
of that year, in the 71st year of his age. 

The following sketch is extracted from a funeral 
sermon, preached by his pastoral successor, the Rev. 



OF THE AUTHOR. 



Br. John Blair Linn, on the 21st of November, 1802, 
in the First Presbyterian Church in the City of Phila- 
delphia : 

« The unembellished incidents which have now been 
* ( narrated of Dr. Ewing's life, his religious and scien- 
< e tifical writings 5 his observations and deportment in 
si the different relations of society, declare that his 

mind was uncommonly strong and penetrating, and 
" that he had a mild and correct taste. Were we to 
is distinguish between his powers, we would say that his 
(t understanding predominated over his imagination. — 
46 He had more the mind of Locke than of Milton. He 
Si looked through nature more Avith the eye of the philo- 
" sopher than of the poet. The sublimer and minuter 
" forms of matter were objects of his investigation ; and 
" we cannot but suppose him to have been gifted with 
" diversified talents, who could scan the illuminated 

glories of the heavens, and inspect the insect which is 
"only visible to the microscopic eye: We cannot but 
4< suppose that his researches were extensive, who look- 
" ed into the mind of man, analyzed his faculties and 
« affections, who unfolded to him the great truths of 
"his God, who looked through the howling wilds and 
" taught the properties of the brutal tribes, who looked 
«* through the fields of air and described the race which 
" travel on the wing. In the science of mathematics, 
" Dr. Ewing, if not unrivalled, was unsurpassed by any 
" character in this country. His knowledge of the learn- 
" ed languages was very considerable. The Hebrew 
H language, which is too often neglected by the minis- 
« fers of God in the present day, was one of his favourite 



XIEE OF THE AUTHOR, 



« studies. In the mornings of his latter days, he air 
P ways read a portion of the scriptures in their original 
" tongue ; and you could seldom enter his room -without 
" seeing on his couch beside him, his Hebrew Bible. — 
ft His qualifications as a minister of the gospel, were 
46 many and eminent. Science was to him a powerful 
f< assistant in the labours of his sacred office. She was 
Si with him a handmaid to religion ; and aided by her, 
4i he ay as an able champion of the cross, both in the ad- 
" vocation of its cause, and in the repulsion of the at- 
" tacks of impiety and error. He was mighty in the 
(i scriptures. To the fountain of all religious know- 
" ledge he went for instruction. His religious opinions 
" were not so much founded upon the systems written 
« by fallible men, as upon the scriptures of infallibility. 
" He adopted not Calvin or Arminus, or Socinus, but 
« the word of God as his guide. He read, he examined, 
" he decided for himself. With the works of commen- 
6 * tators and systematical writers he was familiar; he 
« considered them as indispensable assistants to the stu- 
" dent, but his veneration for these did not impress 
i* upon !:im a blind obedience to their dictates : He 
was first convinced by his own researches that they 
46 corresponded with the sacred volume, before he ae- 
i( knowledged their authority. His own investigation 
4i confirmed him in his belief of the doctrines of grace. 
" These were the doctrines which he preached, and 
" which he endeavoured to impress upon the hearts of 
" his people.* His discourses were written with aecu- 

* " Among the practical writers he thought that Doddridge 
(gap the best ; and he thought that the method which he followed 



XXli 1IFE OF THE AUTHOR 

66 racy ; the truths which they contained were well ex- 
" amined and digested before he ventured to offer them 
" to the public. He thought it a duty which he owed 
" to his God and his hearers, to think before he spoke, 
« to study and to ponder in private, before he arose in 
(i the presence of an audience as the messenger from 
" heaven. To God he looked for aid and support: but 
" he looked for assistance in his study, before he trusted 
" to divine impulse in the sacred desk. Perhaps it may 
« be said with truth, that no minister in this country 
u has adopted a better method of instruction tban that 
u which distinguished his discourses ; and perhaps it 
*'* may be said, that none more fully illustrated and con- 
*< firmed by plain and decisive reasoning, the passage 
" which he chose for discussion. The style in which 
" he embodied his conceptions was always perspicuous 
" and occasionally ornamental. Ornament however he 
" did not often employ. He sometimes poured forth 
*< 6 thoughts that breathed and words that burned,' but 
" his most usual manner was sober and "temperate, such 
" as was adopted before him by Tillotson and Sherlock. 
" Mere declamation was never heard from him ; his dis- 
iS courses were always solid and edifying, and so equal 
" in the scale of merit, that perhaps to no one which 
" he wrote in the vigour of his mind could a decided 
" preference be given. 

" His delivery was pleasing and happy. If in his old 
" age, from debility, it was not remarkable for anima- 

in his discourses, was a good model for the practical and devout 

preacher. 



lilFE OF THE AUTHOR. 



xxiii 



a tion, yet it was distinguished for correctness, and could 
« sometimes touch the finest springs of tenderness and 
" pity. # 

te The temper of Dr. Ewing was generous and not 
" often ruffled. His manners and deportment were easy 
£( and affable. Free from guile himself, he suspected 
f* not guile in others. He had a freeness of salutation 
44 which sometimes surprised the stranger, but which 
?f was admired by those who knew him, as it proceeded 
" from a heart open and honest. His talents for eonver- 
" sation were remarkably entertaining. From severer 
" studies he could unbend, and become the companion of 
" innocent mirth and happy gaiety. In the house of bid- 
ff den joy his religion did not wear the frown ; it cover- 
(s ed not itself with the mantle of sorrow, but it taught 
i( him to rejoice with those that rejoice, as well as to 
66 weep with those that weep. He Avas perfectly free 
" from pedantry, and from every thing that bore its re- 
" semblance. In the company of philosophers, he was 
" in his conversation the philosopher, and with the un- 
" lettered, the man of ease and accommodation. His 
" talent of narration was universally admired. His ob~ 
£< servation of men and manners in this country and 
66 abroad, furnished him with many scenes and facts 

* The discourse which he, not long before his death, delivered 
from the answer of Jacob to Pharaoh, bore witness to this truth. 
The remarks which he offered on life, and the conclusions 
which he drew for its improvement, were conceived and deli- 
vered with eloquence. He then spoke from the heart, and im - 
pressed the hearts of his people who saw in him the venerable 
patriarch bowing beneath infirmity and years, 



xxiv 



JjJSE OJF THE AUTHOB, 



« which as painted and related by him were extremely 
" entertaining. In domestic life he was amiable. He 
" had all the heart of the husband ; he had all the heart 
" of the parent ; he had the full heart of a friend ; sur- 
« rounded by a large family, he had care and tenderness 
" for them all. His affection for his children was such, 
i6 that even in his moments of severest study, he received 
" them Avith smiles, and laid aside his books to partake 
*• of their infantile sports. 

" Br. Ewing was tall in his person, and while in 
" lounger life, was handsome and graceful. His consti- 
66 tution was remarkably sound and strong. He was 
« tf settled with his congregation forty years without be- 
" ifig prevented more than once or twice by sickness, 
<e from discharging the duty of his pastoral charge.- — 
w The only serious disorder which he had, was the one 
" which proved fatal, and which first seized him (in 
" 1796) six years before his death. After his first at- 
" tack he frequently preached, but never regained his 
66 strength of body, or vigour of mind. In his sickness 
6( he discovered patience, fortitude and resignation to the 
66 will of his heavenly Father. No murmur escaped his 
" lips, and his last moments were closed apparently 
without a pang and without a struggle. In a good 
(i old age, in his seventy-first year, he fell to the ground 
" like as a shock of corn cometh in his season. A short 
" time before his death he buried the last of those mem - 
" bers of his congregation who signed his calk" 



SERMON I. 

A PARTICULAR DIVINE PROVIDENCE EX- 
PLAINED AND PROVED, 



MAT* x* 29. 30. 31. 

Are not two Sparrows sold for a farthing? Md vne of 
them shall not fall on the ground without your Father. 
But the very hairs of your head are all numbered. Fear 
ye not, thereforc y ye are of more value than many Spar* 
rotes. 

Oun blessed Redeemer, tvell knowing tfie labors and 
sufferings to which the preaching of his gospel would 
expose his disciples, gives them in our context such di- 
rections as were suitable to their circumstances. He 
w arns them, " that they shall be hated of all men for 
his sake ; for the disciple is not above his master, nor 
the servant above his Lord ; and if they called the mas 
ter of the house Beelzebub, how much more will they 
call those of his household so ?" But notwithstanding 
these difficulties, he exhorts them not to fear their ene« 
mies, but to persevere in preaching the gospel publicly. 
" What I tell you in darkness, that speak ye in the light f 
and what ye hear in the ear, that preach ye on the house 
tops." And the reasons for this advice he assigns hi 
the following words : 

B 



% A PAKTiCUXAB DIVINE PROVIDENCE 

l?irst. Because the power that opposed them was linuU 
ted to the meaiier and less excellent part of them. The 
worst they could do was only to kill the body ; for the 
soul was beyond the reach of their power and malice. 
Hands of violence and instruments of death have no- 
thing to do with thought and perception. The only possi- 
ble destruction of the soUl is its final separation from 
God; and therefore we should rather fear his displea- 
sure, wlio is able to destroy both soul and body in hell. 
Secondly, Our Lord encouraged his disciples under the 
prospect of persecution from the care and inspection of 
divide providence. This he suggests in our text, wher© 
he argues from the less to the greater. " Are not two 
sparrows sold for a farthing ?" and yet one of these in- 
considerable creatures is not neglected or suffered t& 
perish without the notice of the universal parent of all. 
And surely that God, who takes such a particular care of 
sparrows, will much more take care of you, who are his 
children, and are engaged in his immediate service. 
Nay, he takes notice of, and interests himself in, your 
minutest concerns : for the very hairs of your head 
are all numbered by him. (S Fear ye not, therefore, ye 
are of more value than many sparrows." From this 
passage of sacred writ, it appears ari unquestionable 
truth, in the judgment of our Saviour, that there is not 
only a general but also a particular providence exercised 
over the creation. I am not insensible that this doe^ 
trine is attended with difficulties, of which We, who can 
see but a very small part of the grand scheme of divine 
providence, can render but unsatisfactory solutions.— 
Yet we are sure from the perfections of God, that he is 
My and just xn ail his ways; and that all the dispensa- 



EXPLAINED AND PROVED. 



tions of his providence are conducted so as to answer pur- 
poses, great and important in themselves, and worthy of 
the supreme ruler of the universe. For the judge of all 
the earth can do nothing, but what is right ; however 
mysterious his dealings may appear to short- sighted ig- 
norant creatures. Therefore that we may proceed with 
§afety and as much precision as we can upon this difficult 
subject, we propose* through divine assistance, 

I. To make some observations necessary to the right 
stating and explaining the doctrine of a general and 
particular providence. 

II. To prove the doctrine asserted in our text* 

III. To consider the principal acts and properties of 
divine providence, 

I. We shall make some observations necessary to the 
right stating and explaining the doctrine of a general and 
particular providence exercised about the whole creation. 

1„ God usually effects his gracious purposes without alls* 
turbing the settled order of Nature, 

By the order of nature, we mean the original laws by 
which the universe is governed ; in consequence of which, 
one part of the creation depends upon another, and natu- 
ral causes produce their proper effects, and events hap 
pen punctually as God intended they should happen. 
The world we inhabit is a beautiful and magnificent sys- 
tem, in which much of the divine wisdom and goodness is 
displayed, in the mutual dependence of its parts, and their 



A PABTICULAE MIVI1VE PBOTIIiEXCE 



evident subserviency to the grand design of the whole! 
Thus the sun revolves from day to day, and from year 
to year, to enlighten and cherish the earth, and to exhale 
the vapours, which are again returned in fruitful show- 
ers. The earth receives the several seeds committed 
to it, and in a plentiful return of fruit at its proper sea- 
son, richly repays the labor of the sower. Summer and 
winter, seed-time and harvest, day and night, keep their 
regular succession, according to the laws and appoint- 
ments of the great disposer of all things. The several 
species of animals propagate their kind without mixture 
or confusion : some objects are calculated to give us pain 
and others pleasure \ some to wound, and some to heal 
us, Now the same almighty power, and infinite wisdom, 
who at first established this order and mutual subser- 
viency of one part of his works to another, not only 
maintains it, but in general governs the world by the 
same original laws, And in this appears his tender re- 
gard for our happiness. For was there no settled or- 
der by which the world was governed, the utmost reach 
and compass of thought could avail no more than child* 
hood and ignorance. All human industry and foresight, 
which depend upon things going on in a stated track, 
would be at a stand. There could be no room for coun- 
sel and deliberation, where there was no orderly consti- 
tution of things. On this supposition, it would not sig- 
nify to cultivate the ground as there could be no foun- 
dation to hope for harvest. Nay, we could not support 
our animal lives, if we have no security, that what is 
healthful and proper for us to day, may not be poison 
to morrow. So that God usually governs the world by 
those stated laws and ordinances, which he has appoints 



EXFk^INED AND PROVED, 3 

ad in the beginning. Therefore by the doctrine- of a 
particular providence, we are not to understand, that 
Gad will depart from the established laws of nature to 
gratify the wishes and importunity of particular per- 
sons, as this would be inconsistent with the good of the 
whole, and would introduce confusion and anarchy in his 
moral government. But still it is to be remembered 
that God in his wisdom sometimes sees fit to go out of 
the usual way, and he either retards or quickens the 
springs of nature, or weakens and controuls their pow- 
er in bringing about some extraordinary events 5 to shew 
that he is not confined to instruments and visible causes. 
This has been so remarkably the case in some instances, 
that the most careless observers of divine providence 
}iave been constrained to say, " who knoweth not by all, 
these, that the hand of thp Lord hath wrought this?"* 
But still when God proceeds according to the ordinary 
course of things, and we observe no such remarkable 
Interposition, causes being left to operate according to 
their proper natures : even in these instances, there is 
no more reason to conclude that he does not superintend 
and conduct every particular action and motion in the 
universe, than for a man to conclude that there is no 
spring or weight that gives motion to a clock, merely 
because he does not see it. We observe farther, 



2. That nothing is casual or accidental with God. 

That there is such a thing as chance with respect to us 
is certain $ and when no more is meant by it, than that 



* Job, xii, 9. 



ft A PARTICULAR DIVINE PROVIDENCE 

such occurrences happen, as proeeed from causes un* 
known or unforeseen, or sileh as produce effects unex- 
pected by us ; such a notion of chance or fortune is to 
be allowed. For in this sense Solomon observ es, " that 
time and chance happen to all men." But this cannot 
take place with regard to the divine mind, which is full 
of wisdom and boundless penetration, incapable of re- 
sistance or disappointment, conducting every event to 
its final issue, and serving himself of all the power and 
action in the creation. So that what we call aeeiden 
tal effects, that frequently disconcert the best laid hu- 
man schemes, can create no disorder in the plan of hi? 
government, nor hinder the execution of any of his de- 
signs. For he who made and governs the world, must 
comprehend at one view the whole course of things, 
and be perfectly acquainted with the nature, the pow- 
er, and influence of every agent and of every action in 
the universe. « He that made the eye, shall he not see 5 
and he that made the ear, shall he not hear ; and lie 
that teaeheth man knowledge, shall he not know." 
Can we stupidly imagine that what we think and know 
can possibly be concealed from him who invested us 
with the power of thought ? He searches the heart and 
linoweth all the thoughts and intentions of men before 
they are cloathed in words or expressed in actions. So 
that what we call chance or accident with respect to 
our limited knowledge, is in reality the wise dispensa- 
tions of an all directing providence, and is as entirely 
subjeet to his direction and coiitroul as any other neces- 
sary effects of necessary causes. Thus the scripture 
teaches us to refer, what appears a casualty to us, to 
the supreme disposer of all things. The same royal 



EXPLAINED AND rEOVED.- 



preacher, tliat says, " time and chance happen to all 
men," says also, that « the lot is east into the lap, but 
the whole disposing thereof is of the Lord."* By 
which he plainly intimates, that what is chance with 
respect to us, is design and contrivance with respect to 
God. When the eleven apostles chase by lot another 
in the room of Judas ; the whole affair is referred to 
the unerring providence of God. " Thou Lord, who 
knowest the hearts of all men, shew whether of these 
two thou hast ehosen« ,? f Nothing could appear more for- 
tuitous than Joseph's being sold into Egypt, and all the 
• steps of his humiliation and advancement there. Yet 
he afterwards told his brethren ; " as for you, ye thought 
evil against me, but God meant it for good, to bring to 
pass as it is this day, to save much people alive. 99 \ The 
wrath of Ahasuerus against the queen Yashti ; the ad- 
vancement of Esther to the royal crown 5 Mordeeai's 
discovering a treason against the king ; that being re- 
gistered in the chronicles of the empire ; the king* s cal- 
ling for that book on a night when he could not sleep ; 
his fixing upon that particular record, &c. were a chain 
of the most accidental and fortuitous events ; but yet 
evidently directed by the hand of providence to make 
way for the preferment of Mordeeai, the destruction of 
Haman, and the preservation of the Jewish nation. In- 
stances of this kind might be easily enumerated ; and 
indeed every person, who is careful to consider the dis- 
pensations of divine providence with regard to the pros- 
perity, or destruction of states and kingdoms, or to him- 



* Eel. ix.. 1 1, and Prov. xvi, 33. 

+ Gen. l, 20; 



fActs i,24. 



A PARTICULAR DIVINE PROVIDENCE 



sc If, may soon see how many accidental events have been 
overruled by God, to bring about important purposes, 

3. God exercises Ms Providence inpeiifect consistence ivith 
the liberty of moral agents* 

The liberty of the will is essentially neeessaty to 
constitute the morality or immorality of an action. 
For if we suppose that the human will is necessarily 
determined without a rational freedom of choice 5 it 

d follow that we are not free agents, but are unfit 
to be the subjects of moral government, and so neither 
entitled to rewards, nor deserving of punishment. But 
: i igis more certain, than that man is a reasonable 
accountable creature, and placed hefe in a state of 
ition and discipline, to be trained up for a state of 
: rfection and happiness* And on the other hand it ap- 
gars equally certain, that there is a providence, which 
5 e way or other, superintends and overrules the con- 
d t even of free agents, so as to secure a certainty of 
mis. But perhaps we can no more reconcile these 
t propositions, than we can deny either of them. — « 
But if they are both undeniable, they must in themselves 
coiicileable, whether we are able to reconcile them 
or not* And this is only one, among a thousand in- 
stances, that demonstrates the imperfection of our li- 
mited reason, which constrains us to acknowledge that 
as a certainty, which we cannot comprehend or account 
for. The ways of God's providence have their myste- 
ries, as well as the works of his hands ; and therefore* 
after our most painful researches, we must leave many 



EXPXAIXED AIS'D PROVED. 



1 ruths to be fully discovered in that state of light and per- 
fection, which God has given us the pleasure to expect. 

But sonie may say ; is it not more rational to deny 
the particular interposition of providence influencing 
the actions of free agents ; than to assert such a doc- 
triue, as appears to destroy the freedom of the human 
mind ? To which it may be answered ; that it is beyond 
all reasonable contradiction, that the supreme being 
may have an immediate access to the human mind when 
soever he pleases* As he originally formed it, he must 
be perfectly acquainted with its internal frame, with 
the strength of its faculties, with all the various ways, 
in which it may be impressed, and with what degree of 
force impressions may be made upon it, consistently 
with the natural and regular exercise of its moral pow- 
ers and its use and design in the creation. There is 
therefore no difficulty in admittting that God may in- 
fluence the human mind consistently with its natural 
freedom. But the only question is, whether he ever 
does act in this manner. And that lie does so, appears 
both from reason and scripture. " The king's heart is 
in the hand of the Lord, and as the rivers of water, he 
burnetii it, whithersoever he will."* s< He taketh the 
wise in their own craftiness, and the counsel of the fro= 
ward is carried headlong/'f And nothing can be so 
suitable to the character of God, as the creator, govern- 
or. father and friend of mankind, as the supposal of such 
a particular interposition in their affairs. Nothing can 
be so exactly agreeable to his concern for the happi- 



* Prow xxi. l. f Jcb. v. IS, 

C 



10 



A PARTICULAR DIVINE PROV5BENCE 



ness of his creatures, and his peculiar delight ami gem* 
plaeency in virtue, as that scheme, which supposes him> 
by a gracious communication with the mind, to engage 
the attention to virtue and goodness, to lay restraints on 
intemperate passions, and to divert from hurtful pur* 
poses j to assist the penitent in reforming vicious habits ; 
to strengthen the resolutions of the good and virtuous ; 
to render duty easy and delightful ; to supply inward 
strength for extraordinary trials, and inward consola- 
tion in particular straits and troubles. And all this, 
lie has given us reason to expect from him, when he 
promises to change and sanctify our hearts, to take 
aw ay the hard and stony heart out of our flesh, and to 
give us hearts of flesh, susceptible of divine impres- 
sions ; to draw r us unto himself, to give us that repent 
anee and faith, which is the operation of his spirit to 
work in us to w ill and to do of his ow n good pleasure : 
and to lead its in the way everlasting. And this may be 
done, without offering any violence to our rational na- 
ture, but by suggesting proper thoughts to the niind, 
by setting the motives and arguments of the gospel in 
a striking and convincing point of light, and w ith such 
a- degree of evidence as is necessary to fix the attention 
and to counterbalance contrary prejudices and passions . 
And this we know to be analogous to the common 
course of things and the original constitution of God; 
that mankind should mutually offer arguments, suggt t 
powerful and determining motives, inform, persuade ami 
convince each other ; and that such occurrences should 
frequently happen, as will engage our attention and con* 
strj tin us to reflect, notwithstanding our reluctance and 
aversion to it. And this is done daily without offering 



EXPLAINED AND PROVED. 



±1 



-violence to our rational freedom by men : and surely it 
may also be don£ by the operation of God upon our 
minds. And this will form a particular providence of 
prodigious extent. For an influence that is entirely 
personal, and where the subject of it is an obscure cha- 
racter, may have a considerable share in forming the 
tempers, the manners, and states of others, may dilate 
and expand itself to great multitudes, and at last settle 
in grand events, that are of the utmost consequence to 
whole societies.— We may further observe, 

i. That the doctrine of divine providence does not super- 
cede the use of means on our part. 

From what has been said, it appears, that men are 
free agents, the subjects of moral government. And 
while God can never be at an uncertainty with regard 
to the iinal issue of things, but overrules the actions of 
men, and by an amazing concurrence of various means 
and instruments brings about his own wise and gracious 
purposes ; he at the same time allows us to act agree- 
ably to our rational natures and rank in the creation, 
and has made it our duty to make use of the various 
means put into our hands for accomplishing our designs. 
And it is in concurrence with our own endeavours, that 
the providence of God co-operates with us in producing; 
the desired effect, which he rarely produces without 
them. It is as great presumption to pretend to trust 
divine providence without the use of means, as it is im- 
piety to trust to the use of means without a dependent 
mi divine providence* 



£$ A PARTICULAR DIVINE PROVIDENCE 

5. The providence of God is so exercised about the action? 
of free agents, as not to make him the author of sin... 

If it be asked how far it may be rationally supposed 
that the providence of God is concerned in our evil and 
sinful actions ? To this it may be answered, that nothing 
can happen without his permission. For if he who is 
perfectly wise, and has all nature at his command, does 
not see fit to permit any designs of his creatures to be 
executed, he can easily prevent them. But this permis- 
sion of events is not to be considered as the indolence 
and carelessness of one, who is unconcerned about the 
state of the universe, and the course of its affairs ; but 
sis his suffering things to proceed in such a particular 
channel because it is Upon the whole wise and fit, and 
agreeing with the plan of his government. Nor does this 
make God the author of sin. For he is a being of the 
most untainted purity and holiness, and he cannot look 
upon sin with approbation and complacency. But men 
being free agents, their sin is to be imputed to them 
selves, who commit it freely, and not to God, who provi- 
dentially permits it. Upon the whole, God made man 
innocent, and endowed him with reason, liberty and ac- 
tive powers : he abused his liberty, lost his innocence, 
and brought upon himself sin and misery. But God still 
rules in the world that he made, and maintains his do- 
minion over it. He governs his creatures in a way sui- 
table to his own perfections and their respective natures ^ 
lie takes a particular notice of the actions and purposes 
pf men, and overrules them for his own glory ; he still 
preserves them as free agents, and continues to do 
svery thing that is becoming his perfections to deliver 



EXPLAINED AND PROVED, 



tfiem from sin and misery, and to restore them to life 
and happiness. 

6, The present prosperity of the wicked and the afflictions 
of the righteous are not inconsistent with the doctrine 
of a particular providence. 

All, that the assertors of a particular providence con* 
tend for, is, that if God does not think fit to prevent 
the calamities of the righteous, he will either support 
them under their trouhles, deliver them out of them at 
a seasonable time, or make all things, at the last wind- 
ing up of the drama, work together for good to them, 
who love him. This life would not he a state of pro- 
bation and trial, if there were no troubles, no tempta- 
tions to draw us aside from duty, but every advantage 
lay on the side of virtue. But still it cannot be denied, 
that the wicked often share in the richest bounties of pro- 
vidence, while his own children are in want and distress. 
And this at first sight appears a strange paradox ; that 
if there is a wise and good God, who loves virtue and 
hates vice, and who governs the world with wisdom and 
goodness $ he should nevertheless heap his favors upon 
his enemies, and treat his own children with so much 
seeming severity and neglect. But upon a more close 
examination of this matter, it does not appear to have 
so much weight in it, as we might at first imagine.. 
For this is not the case universally. Some good men 
have a great share of external peace and pleasure, health 
and ease, honor and riches ; while some wicked men are 
in the lowest and most wretched circumstances of life,- 
T$nt the foundation of the objection is built upon a false 



14 



A PARTICULAR DIVIDE PROVIDENCE 



principle ; viz. that wordly prosperity is in itself a great 
.blessing, and always to be desired, and that poverty and 
difficulties in this life are an indication of the divine 
displeasure and inconsistent with his love to his children. 
How many persons are born with an healthy constitu- 
tion, to a plentiful fortune, and hereditary honours, who 
are thereby exposed to many and strong temptations, 
which prove too powerful for them to corrupt and de- 
bauch their minds ; so that it had been an advantage to 
them never to have enjoyed such things, as laid them 
open to such temptations as ruined them at last. And 
how many, in the midst of riches, power and dignity, 
have by their sinful excesses, (which they could not 
otherwise be guilty of,) rendered themselves the most 
miserable of all men, insomuch that the poor healthy 
and peaceful peasant has been the object of their envy I 
So that in this view, the unequal distribution of exter- 
nal things is so far from being a proper objection against 
the providence of God, that we have reason to adore his 
wisdom and goodness, in thus delivering us from many 
temptations that would ruin our souls, and in thus con- 
vincing us of the emptiness of mere earthly enjoyments 
by conferring them so freely on the worst of men. 
Again, although good men may not some times possess so 
much of this world as the wicked, yet they have more 
satisfaction in -what they possess. They have a truer 
enjoyment of their small pittance, than the wicked world- 
ling has of his abundance. " Better is a little, which 
the righteous man hath, than the riches of many wick- 
;"eiV* If his enjoyments are plain, they are pure ; if 



*Ps, 37, 16 



EXPLAINED AND PROVE Ik 13 

fbfti they are sweet $ they are not attended with a snare? 
followed with a sting, and loaded with a curse. If he 
has not a superfluity of earthly comforts, he has a good 
conscience and a contented mind, wisdom and religion 
for his guide and support, peace and serenity within, 
and a glorious prospect before him. And to crown all^ 
he has the favour and protection of Almighty God, which 
secures to him that recompence of glory, which shall 
fee revealed. And as to the afflictions of the righteous, 
they are designed by their heavenly father, to work for 
them the peaceable fruits of righteousness, to awaken 
their attention to the great concerns of their souls, when 
they grow remiss in duty ; to reclaim their wanderings 
to mortify their pride, the natural growth of prosperity, 
to strengthen their graces; to train them up for more 
distinguished usefulness, and the sublimer duties of 
Christianity. And at the same time that this severe dis- 
cipline hardens our spirits, and teaches us limine ss~and 
fortitude of mind, it melts us into commiseration and 
tenderness for the distressed, and teaches us to sympa- 
thize with the afflicted. So that we have frequently 
reason to say with David—* 6 It is good for me to be af- 
flicted,, " And lastly, the objection against a particu- 
lar providence taken from the present administration* 
entirely vanishes upon the consideration of a future 
state, and of that glory that shall be revealed, with 
which the sufferings of the present time are not worthy 
to be compared. This was a thought that quieted the 
Psalmist's mind under his perplexity, when he consi- 
dered the prosperity of the wicked. , Were this the only 
state of our existence, there might be more force in the 
-objection Against a particular providence $ but as this m 



16 



A jPAKTICUIAtt DIVINE Pft0VID£N(!!E 



only a state of preparation for an eternal one, and as the 
sufferings of the righteous are a necessary discipline to 
train them up for virtue and happiness 5 that consider 
ration removes the objection entirely* In the coming 
World* all the inequalities of the present administration 
shall be compleatly rectified ; and all shall he treated* 
not according to their places and stations in this world? 
hut according to their real character. 

APPLICATION. 

t. From this discourse we are led to entertain the most 
august apprehensions of the Supreme Governor of the 
Universe. 

This spacious earth on which we live, is hut a small 
province of God's universal empire, one little wheel in 
the vast machine* How astonishingly great then must 
that power he, which sets every wheel in motion, and 
liow incomprehensible that wisdom which regulates the 
whole circumference of the creation ! It is the almighty 
power of God, which wields the rolling worlds above, 
and continues them in their destined rounds. It is his 
wisdom which adjusts such an unknown variety of move- 
ments without the least confusion* through the whole 
creation. And it is his goodness which has enriched the 
universe with such a profusion of mercies, that has beau- 
tified it with the strictest order and harmony* and that 
has enoblcd it with inconeeiveable magnificence and 
grandeur. Yet this earth and these worlds above, far 
more than the eye or even the most lively imagination 
can reach, a,re before the supreme governor of all 
things, « as the small drop of the bucket, or the incon* 



EXPLAINED AND PROVED. 17 

siderable dust of the balance." And what are we, that 
we should be the care of such a glorious Being ; that he 
should extend his providential regards to us, « who are 
less than nothing and vanity in his presence ?" But yet 
such is the condescension of the incomprehensible Jeho- 
vah, that no person is so little or insignificant, as to be 
disregarded or overlooked amongst all the works of 
creation and providence. We have been preserved by 
him 66 in our going out and coming in," comforted in 
our troubles, assisted in our difficulties, directed in our 
perplexities, saved from innumerable dangers on every 
hand, and followed with unremitting instances of love 
and mercy. O! how should this constrain us tcT che- 
rish in our minds, the most exalted apprehensions of all 
his adorable perfections, and the warmest sentiments of 
devotion and gratitude 3 Have we been the, care of a 
kind and indulgent providence ? and shall we not devote 
ourselves to Ms service, " in whom we live, and move, 
xmd liave our being ?" 

% Let the superintending Providence of God support us 
tinder the wars and commotions that are in the world. 

The idea of a fatherless world, without any uner- 
ring council to direct in the government of the universe, 
but where all things were left to the guidance of blind 
chance or necessity, must fill a thinking mind with hor- 
ror and distraction. But it is matter of consolation and 
joy to us, that " the Lord God omnipotent reigneth, that 
his counsel standeth forever, and the thoughts of his 
heart to all generations that amidst all the confusion 
and madness of the world, men cannot faster perplex 



IS A PARTICULAR DIVINE PROVIDENCE 

and embroil the world, than he can bring order out of 
confusion ; and that the wicked are under the sacred 
council of his providence, and that he can make their 
evil designs the accidental occasion of good, and serve 
Ms gracious purposes in opposition to theirs. 

3. Does God exercise a particular Providence over the 
Righteous, so that the very hairs of their head are 
mXmbercd $ Let us endeavour to lire so as not to for- 
feit his protection. 

Let us. ever consider, how vain are all schemes of 
happiness, out of which he is left, who alone is the foun- 
tain of all good, who can dash the joys of prosperity 
with such bitter ingredients, as will render them no joys 
at all, and who can qualify the bitterness of poverty 
and trouble with such infusions of gladness and conso- 
lation, as will render them easy and tolerable. While 
we enjoy the light of his countenance, we need not be 
dejected at the frowns of the whole world. For if that 
God be for us, who eontrouls universal nature by his so- 
vereign will, it is but of little consequence, who be a- 
gainst us. Our communication and intercourse with 
our dearest relatives are often interrupted $ but our 
intercourse with that glorious being, that eternal father 
and friend, who takes care of us, can never be interrupt- 
ed but by our vices. " He is found of them that seek 
him |" and he never forsakes us, until we forsake him 
and his service. Let us then be careful to walk in his 
ways to seek his favor and assistance, to comply with 
his will in all things and to cultivate every branch of 
rea*L ami substantial goodness and virtue. Then may jf e 



EXPLAINED AND PROVED.. 



safely confide in his wise and gracious providence, and 
trust that he will make all external things work togeth- 
er for our good, and that he will conduct us with safe- 
ty through all the troubles and perplexities of life, and 
bring us at last to dwell with him in unfading glory and 
blessedness 



SERMON II. 

A PARTICULAR DIVINE PROVIDENCE EX- 
PLAINED AND PROVED, 



MAT. x. 29, 30, 31. 

tire not two Sparrows sold for a farthing % Jttid one of 
them shall not fall on the ground without your Father. 
But the very hairs of your head are all numbered. Fear 
ye not, therefore, ye are of more value than many Spar- 
rows. 

In tlie context our saviour encourages his disciples 
to preach the gospel publicly, notwithstanding the op- 
position and persecution to which it would expose them. 
And for this purpose he assures them, that they are the 
care of a kind and indulgent providence, which is inter- 
ested in their minutest concerns. For their heavenly 
father, who takes care of the sparrows, which are of so 
little value that two of them are sold for a farthing, 
numbers the very hairs of their head, and will much 
more preserve them who are of more value than many 
sparrows, and who are engaged in his immediate ser- 
vice. The doctrine of a general and particular provi- 
dence, which is evidently contained in these words of 
our saviour, has been the subject of a preceding dis~ 
course, in which we endeavoured to state and explain it, 
and to remove some objections that have been made 
against it. For this purpose w r e observed, that God 



A PARTICUIAR DIVINE PROVIDENCE, &C. '21 

usually effects Ms gracious purposes in the moral go- 
vcrnment of the world, without disturbing the settled 
order of nature. So that we are not to expect, that he 
will reverse the original laws which he lias established 
in the world, when he interposes in favour of any parti- 
cular person ; as this would be inconsistent with the 
good of the whole. 

Again, we observed that nothing was casual or acci- 
dental with respect to God ; but that as he created all 
things, he must be perfectly acquainted with their na- 
tures, their powers, and with all the effects that could 
be produced in his creation ; and that what was fortui- 
tous or accidental with regard to us, was the effect of 
design and contrivance with respect to God. We far- 
ther took notice, that God governed the world in per- 
fect consistence with the liberty of free agents ; that 
he knew how far impressions might be made upon their 
minds, without offering any violence to their rational 
freedom, by proposing the various motives and argu- 
ments tkat are adapted to work upon the human under 
standing, in a striking and convincing point of light ; 
that to suggest such arguments in favour of virtue and 
piety, was agreeable to his character as the father and 
friend of mankind, and the lover of virtue ; and was, 
what he has giveft us ground to expect from him, 
when he promises to work in us, to will and to do, and 
to change and renew our hearts ; and was agreeable 
to his own constitution, in which he originally provided, 
that we should mutually inform, persuade, and convince 
each other, without any violence done to our rational 
freedom. Again we observed, that the doctrine of a di- 



A PAHTICU1AR DIVIDE PROVIDENCE 



vine providence was not so to be understood, as to su- 
persede the use of means on our part. For while God 
effected his own purposes, he has made it our duty to 
use the means which he has appointed for the execution 
of any design, and has given us encouragement to ex- 
pect iiis assistance in concurrence with our own endea- 
vours. Another difficulty, which we took notice of on 
this subject, was, how far it was rational to suppose that 
the providence of God was concerned about the evil ac- 
tions of free agents ? To which we answered, that the 
least we can suppose, was that he permits them, not 
through carelessness or indifference, but because it was 
wise and fit to do so, and agreeable to the design and 
scheme of his moral government : But that he was not 
therefore the author of sin, which is inconsistent with 
the rectitude of his nature ; but that we being free agents, 
and left to act according to our own natures, were 
chargeable with the sins which we voluntarily commit. 
And lastly, we observed that the prosperity of the wick- 
ed, and the afflictions of the righteous in this life, were 
not a sufficient objection to the reality or equity of a 
particular providence. Because that prosperity in this 
life was not always a blessing to be desired, that the af- 
flictions of the righteous were not an indication of the 
divine disregard, but were necessary to train them up 
for virtue and happiness and because there will be a 
future state, in whieh all the seeming inequalities of the 
divine administration shall be perfectly rectified, and 
every one shall be treated according to his real character 

We dwelt more fully upon these particulars in a for^ 

mcr discourse; when we proposed, 



EXPXAINED AND PROVED, 



I r fo make some observations necessary to the- right 
stating and explaining the doetrine of a general and 
particular providence. 

II. To prove the doctrine contained in our text. 

III. To consider the principal acts and properties of di- 
vine providence. 

In that discourse, I considered the subject in gene* 
ral, and attended to the objections which metaphysical 
and ignorant geniusses have raised against this comfort- 
able doctrine ; rather taking it for granted, that such a 
doctrine was asserted in the sacred scriptures. 

I am now to address myself to the direct proof of the 
doetrine, that there is both a general and particular pro- 
vidence exercised about the universe and particularly a- 
bout every individual of the human race ; not excepting 
their minutest and most trivial concerns. Hence I have 
chosen the expression of our Saviour, that the very 
hairs of our head are numbered and that not one of thena. 
falls to the ground, without the notice of our father, 

II, To prove the doctrine contained in our text.- 

1. If there is a God; the world is governed by his profit 

deuce. 

And that there is a God, is known and proclaimed by 
every order and rank of rational beings in the creation. 
Angels see and enjoy him, " devils believe and tremble*-* 



2# A PARTICULAR DIVINE PROVIDENCE 

at his power, and men confess and adore liini. \Te may 
be as sure of the existence of a God, as of our own, 
For nothing could over have existed if there be not 
some necessarily existent being, from whom all others 
have derived their beings. Nothing could not make itself. 
And if there be a God, he must be possessed of all pos- 
sible perfection ; because all other perfections flow from 
him as their origin and fountain. Therefore he is able 
to preserve, and govern the world, which his almighty 
power has formed. And if he is able to govern the 
world, there is no imaginable reason to conclude that 
he does not do it. To say that he cannot, is a reflexion 
on his power and wisdom. For can any thing neces- 
sary for the government of the world lie beyond the 
reach of that wisdom, which contrived or of that pow- 
er, which executed the plan of the creation. To say 
that although he is able, yet he will not take care of 
the beings that he made, is a reflexion on iiis unbounded 
goodness. It is very absurd to imagine, that when he 
has formed a beautiful and orderly world, he should 
leave it to shift for itself, and for want of his wise and 
powerful superintendency to run into disorder and con- 
fusion. When we see so many instances of care and 
tenderness among the creatures of his hands, who can 
imagne that the most perfect of all beings should be 
defective in tenderness and benevolence towards his off- 
spring? Do*" not brutes defend and cherish their young? 
Does the parent animal deny the shelter of her wing 
to her defenceless brood ? Does the mother forget her 
sucking child, or the father neglect its riper years: 
And is there not order, ceconomy, and propriety of con- 
duet observed through the whole scale of created be- 



EXPLAINED ANB FRO VET*. 1 

And is it to be supposed, that God, the Maker 
and Lord of all, can fall short of any of his creatures 
in any thing that is excellent and lovely? Can that 
goodness which is so universal and diffusive* that ther® 
is no nation or land, nay, not a single living being, but 
largely shares his bounty, be consistent with his exerci- 
sing no care over his creatures ? Can the universal pa- 
rent of all, whose affection and tenderness infinitely 
transcends the united affections of all earthly parents, 
he careless of his children ? No : his goodness so faff 
exceeds that of his creatures* that our Saviour says, 
(S there is none good, but one, that is God." To say 
that the constant attention, necessary to the government 
of the universe, would disturb the tranquility of the di- 
vine mind is an objection, founded on low and unworthy 
apprehensions of God. He is an infinite spirit, not sub- 
ject to lassitude or distraction. He can as easily do 
every thing possible, as any thing. And thus we must 
always think of that glorious being ; before whose eye., 
Ihe darkest recess of nature lies open and unvailed, and 
who encircles the universe in his arms. And it is als<J 
an unbecoming conception of his adorable perfections, 
to think that it is unworthy of his dignity and glory to 
regard minute occurrences, and things, that appear lit-* 
tie in our esteem. For how could an infinitely perfect 
being act w orthy of the character, if he did not know 
er care what became of the millions of creatures, that 
he lias made, or the numberless events, that befall them ? 
Can there be an employment more noble, more suitable 
to the nature of the most perfect being than the govern- 
ment of his own world ; where there is so wide a thca* 

tn e for wise contrivance and beneficent action ? It is sfo 

1 




X PASTICUiAIi DIVIDE PROVIDENCE 



far from obscuring and diminishing, that it greatly ex- 
alts, the glory of his divine perfections. Nay, the re- 
lation of a creator and creature requires, that what h<t 
thought proper to make, he should also think it became 
him to govern. Is it beneath the wisdom and dignity 
of the most august earthly monarch, to be concerned 
for the meanest, as well as the greatest of his subjects I 
Nay, is it not a perfection, and an essential maxim of po- 
licy in every wise constitution ? And can the uncreated 
fountain of all perfection and goodness be outdone by 
any of his creatures, in what is excellent and praise- 
worthy ? Besides who can tell of what importance in 
the scheme of God's universal government, those occur- 
rences may be, which we call trivial and of little con- 
sequence I In the natural world, were we left to the di- 
rection of unintelligent chance, or without a wise direc- 
tor at the helm, in smaller matters, how miserable 
would our situation be ? What disastrous accidents 
arise from small beginnings ? A single breath of pesti- 
lential vapor might prove the ruin of thousands, aneS 
the bursting of a single artery, death. And in the mo- 
ral world, the particular interposition of providence 
with regard to a single person may have a great shar^ 
In fixing the character, and state of many of his fellow- 
^features. The forming the tempers and characters 
of thousands, their success, prosperity and honor may 
very much depend upon the resolutions and course of 
action, which a single man pursues. The influencing 
and directing of a single person, who may be of no con- 
siderable character, may not only extend to multitudes 
of individuals, but also, after many intermediate event? 
impossible to be traced, may at last settle in gran4 




EXPLAINED AND F110VED 



events, that are of the utmost consequence to whole 
societies. And impressions made upon different minds 
at the same juncture, and possibly by some trivial oc- 
currence, may produce effects neither intended nor fore- 
seen by any of the immediate agents, but effects, that 
are critical and in the utmost degree momentous and 
useful. And yet the whole might have been rendered 
abortive, if the interposition had failed in any particu- 
lar instance. A proper and seasonable address to the 
minds of princes or of such as have the conduct of pub- 
lic affairs, may decide the fate of nations, and establish 
liberty or slavery. Such an interposition may promote 
the practice of public virtue and secure a lasting tran- 
quility and peace $ whereas the want of it might intro- 
duce the desolations and horrors of war, which might 
be succeeded by a gradual declension, and at last by the 
utter extirpation of the most flourishing states and em- 
pires. A single man may be raised from the lowest ob- 
scurity and by inconsiderable occurrences at last gain 
such an extensive influence as to make a surprising 
change in the face of public affairs. So that we ought, 
to be perfectly acquainted with all the connections and 
mutual dependencies of things through the unbounded 
universe, and all the possible methods by which grand 
events of the utmost consequence may be brought about, 
before we take upon us to deny a particular providence* 
which may have such a prodigious extent. For every 
wise end, that is best promoted by such a particular pro- 
vidence, is a reason why it should take place ; since, if 
God governs the moral world at all, he must govern it 
in the most perfect manner. So that the doctrine both 
ef a general and of a particular providence, depends 




■ 




23 A PAItTICCfLAR Bl VIA E ¥ii U\ IQRS C & 

upon the perfections of God ; and the contrary supposi- 
tion would be inconsistent with any worthy and becom- 
ing apprehensions that Ave could form of Mm, What ! 
Is God omnipotent, and yet the world independent of his 
power ? All-wise* and yet the whole creation in perpe- 
tual danger of running into confusion and disorder 3 
Most just and righteous, and yet unconcerned for the 
welfare of any individual of his creatures ? Omnipresent, 
and yet regardless of transactions and events, that fall 
under his immediate inspection ? The fountain of love 
and mercy, and yet without compassion and a particular 
regard to the persons that love and adore him ? All tliis 
can never be imputed to a being of matchless perfection. 
Nay the very supposition implies a contradiction : for how 
could he be the wisest and best of beings, and yet be ex* 
ceeded in benevolence and goodness by his own creatures ? 

% The doctrine of a general and 'particular Providence 
is farther confirmed hy the order and harmony of th§ 
world. 

Can we view the magnificent structure of the uni- 
verse, not only created in number, weight and measure, 
but also preserved and supported in the same harmony 
and proportion for almost six thousand years, without 
acknowledging a superintending providence ? It is as abr 
surd to ascribe the continued preservation of that order 
and subserviency of one part of the creation to another, 
to an unintelligent, unmeaning chance or blind necessity $ 
as it is to suppose, that some happy concourse of jum- 
bled atoms might at first have produced that infinite 
variety, that awful grandeur* that mathematical ex 



20 



aptness, that surprising beauty and harmony, which 
strikes the attentive observer of the works of God. Is 
it only accidental, that the planetary worlds should so 
long travel their mazy rounds through the traekle?? 
sky, and perform their stated revolutions with mathe- 
matical exactness ; that we have the constant succession 
of day and night, of summer and winter, of seed time 
and harvest, of heat and cold ? It is God alone, " thai 
binds up the sweet influences of Pleiades, and looses the 
bands of Orion, that brings forth Mazaroth in his sea- 
son, and guides Areturus with his sons. He giveth the 
former and the latter rain, and stayeth the bottles of 
heaven, until tlie dust groweth into hardness, and the 
clods cleave fast together." It is by his secret direction 
and energy, that the vegetable tribes put forth their 
opening leaves and ripen into maturity : and it is by his 
fatherly care that the animal creation, with all the va- 
riety of their different species, are preserved. « For the 
beasts of the forest are his, and the cattle upon a thou- 
sand hills." What is it but his liberality that supplies 
them with food, that directs them where to find suste- 
nance proper to their various natures? What is it but 
his secret operation, that teaches them how to construct 
their habitations, how to nourish their helpless young, 
and to resign their care wher. the grown offspring cat? 
provide for themselves ? And shall the parent of univer- 
sal nature govern the inanimate and take care of the 
animal creation, and yet neglect one of the human race \ 
And does not this prove a particular as well as a genera! 
providence ? This is the very argument of our Saviour 
in the text. He, whose overflowing bounty daily sup 
plies tl>e birds of the air ajnd the beasts of the field, with 



oO A. PAHTICUiAR DIVINE PBdTIDENCJi 

whatever is suitable to their nature? will surely provide 
for man, the head and lord of the visible creation. 

3. If there is a general Providence, there must also be a 
particular one. 

All the arguments that prove, that God governs the 
world in general, in a manner which suits best with rea- 
son, prove also, that he takes care of particular cases in 
the same manner. For God can no more act contrary 
to reason in any particular case, than he oan do so in 
genera}. The time, the manner, and the condition of 
every man must be determined by that God, on whom 
every man's existence depends, which cannot be don© 
without descending to particulars. Besides, generals 
are nothing hut a collection of particulars, the sum total 
of individuals ; and consequently, as generals include 
particulars, a general must imply a particular provi- 
dence. If the whole of worldly affairs be the universal 
chain of providence, then eaeli man" s private concerns 
are a link of that chain, that is supported by the hand 
of God. The supreme law, by which the universe is go- 
verned, must be the good of the whole, which cannot be 
promoted but by a constant regard to all the particular 
parts that compose the whole. So that if there be a 
genera], there must of necessity also be a particular 
providence. 

4. The predictions of future events, with their punctual 
accomplishment, pi*ore both a general and particular 
Providence. 7i > 

If God did not hold the reins of government, and 



EXPLAINED AND PROVED. 



overrule even the minutest occurrences by an almighty 
hand, a thousand incidents might intervene, which would 
render the accomplishment of all prophecies precarious 
and uncertain. For what else hut a particular provi- 
dence could so manage the actions of free agents, could 
so order a continued series of events for hundreds of 
years, or could make use of such a chain of intermedi- 
ate causes and effects, as to secure a certainty of any 
foretold event? If therefore, predictions of future 
events are verified by their punctual accomplishment, as 
is evident from the whole word of God, there must be a 
particular providence that takes notice of, and overrules 
every transaction in the creation. Was there time or 
necessity for it, 

5. We might appeal to matter of fact and universal ex- 
perience for the proof of a general and particular Pro- 
vidence. 

What is the language of all those occurrences, which 
have happened contrary to the established laws of na- 
ture, and beyond the power of created beings to per- 
form ? The sun's standing still, and returning back ten 
degrees on the dial ; the preservation of Daniel in the 
lion's den, and of the three children in the fiery furnace ; 
the raising persons from the dead, and such like effects 
of an almighty power, all must be ascribed to an over- 
ruling providence. What else could restrain the ene- 
mies of Israel from making a descent upon a naked and 
defenceless country, when their frontiers were left un- 
guarded, by their males going three times every year ta 
Jerusalem? "Whe could do this, but that God,- who m 




Hi 

Wr, mkW 



$2 A FABTICl/tAS DIVIDE FR0VJ»£]*6£ 

the language of scriptilre, " boweth the hearts of a 
Whole nation, as the heart of one man V 9 And indeed 
there are thousands, who have felt a sudden check or 
restraint upon them, when they were just on the point 
of perpetrating a bad action. Trembling and fear ha 5? 
@ome upon them, that were strangers to fear, and an un- 
usual damp has overcast the soul, that was inured to 
hardy attempts, And how often has a good thought, wc 
know not how, been suggested to the mind, without any 
antecedent train of ideas ? And what is this but a beam 
of light darting in upon our minds from the father of 
fights 2 We proceed, 



III. To consider the principal acts and properties oi' 
divine providence. 

&, The providence of God is exercistdin the preservation 
of all things, and in governing them according to their 
natures. 

If God did not preserve the whole frame of nature* 
it would soon run into confusion, and be reduced into 
that state in which it was before " the spirit of God* 
moved upon the waters." If this was not the case, the 
world might be said to exist independent on God, which 
is as absurd and contrary both to reason and scripture, as 
to say, that it might have produced itself at first from 
nothing. To this we must ascribe our continued exis- 
tence : for he has preserved us from innumerable dan- 
gers, which we could neither foresee nor ward off— 
" Hitherto hath the Lord helped us," and held us up 
from the womb, and fed tis all our life long, " He is 



EXPLAINED AXD PROVED.. 



\he preserver of man and beast;*' so that we are not the 
sole objects of his providential care. The common pa- 
rent of the universe provides for the subsistence of his 
large and numerous family. " He heareth the young 
lions roaring for their prey, and the young ravens when 
they cry." Xay, " he openeth his liberal hand, and satis- 
fies the desires of every living thing : for they all wait upon 
him. that lie might give them their food in due season-." 

But the providence of God is not only concerned in 
preserving, but also in governing all things, according 
to their various natures, directing them to their proper 
ends, and making them subservient to the purposes of his 
wisdom. The inanimate creation move and act accord- 
ing to established laws wrought in their very frame. 
The animal tribes are governed by instinct and appe- 
tite, which lead them effectually to answer the end of 
their creation. But man, who is a free, active, and ra- 
tional creature, is addressed by arguments and motives, 
adapted to convince his judgment, to engage his affec- 
tions, and to influence his conduct, w ithout offering any 
violence to our rational natures, or destroying our liber- 
ty : as we endeavoured to prove*in a former discourse.— 

But the most high, not only rules among the inhabi- 
tants of the earth, but also over the armies of Heaven," 
and all the various ranks of other rational beings through 
•he boundless universe. "The angels that kept not 
their first habitation," are under his absolute eontroirl, 
4 * and are reserved by his sovereign power in chains of 
darkness, unto the judgment of the great day and 
(lie good angels, that constantly behold the face of their 

heavenly father with ineffable delight, are also the sub- 

F 



3i v tAliXILLiAK DIVINE PROVIDENCE 

jects of his government, and arc " sent forth as minis- 
tering spirits to the heirs of salvation." They constantly 
perform the will of our heavenly father, are commis- 
sioned to proclaim the good will of God, and " encamp 
round them that fear him" to preserve them from dan- 
ger, 66 and to hear them up, lest at any time they dash 
their feet against a stone." How many good offices 
they perform for us, we cannot tell ; hut we are sure 
that they wait upon our departing spirits to convey 
them in safety to Abraham's bosom, and shall at last 
gather the elect from the four winds of the earths In 
a word, there is not a single being through the whole 
creation, but what owes its continued preservation to 
his constant care, and is governed and conducted by hi^ 
almighty arm. 

g. We proposed also to mention some of the principal pro- 
perties of divine providence. 

These are agreeable to the essential attributes of his 
nature ; and from what has been already said, we are 
led to conceive of it, as sovereign and incontroulable,— - 
wise and regular,— holt and just. 

The governor of the world is " the Lord God omnip:- 
lent."* Power belongs to him in such an absolute 
manner, that none can resist his wilhf" Arrest the sun 
in his race ; turn the planets out of their orbits ; ant! 
!>id the raging sea subside into a calm ; all this is not 
as impossible, as to obstruct the course, or to frustrate 



*Rev. 19, 6. 



tftom. 9, 19, 



EXPLAINED AND PROVED. 



the scheme of the divine providence. Who can disan 
mil his judgment ; who has an arm like God, or can 
thunder with a voice like him ? " The voice of the 
Lord is full of majesty ; he uttereth his voice and the 
earth melteth, the pillars of heaven tremble, and are 
astonished at his reproof." * But the sovereignty of 
God's providence is not the unmeaning fatality of the 
Pagan or Stoic, but is founded on this, that his designs 
are formed upon the most accurate knowledge of the 
nature and capacities of all his creatures. So that his 
government does not destroy liberty and free-agency, 
but proceeds according to his own wise establishment > 
which no created power can controul or confound. 
Which leads me to add, that 

The divine providence is most wise and regular. He 
is " a rock, his work is perfect, and all his ways are 
judgment."! All his administrations are as wise and 
regular, as if they had been the effect of the most ma- 
ture deliberation. For the intuitive knowledge of the 
all-wise God, who is intimately acquainted with all the 
secrets of nature, and at one view comprehends the 
qualities and powers of the whole creation, infinitely 
more effectually secures wisdom and regularity in all his 
administrations, than the closest debate and considera- 
tion of his wisest creatures can in the plainest instance. 
And the scheme of divine providence is as regularly 
conducted as it is wisely contrived. EzekiePs wheels, 
full of eyes, are an emblem of divine providence, which 
Jooks every way and is never liable to mistake or stir- 



♦Job, 26, U. 



tDeut. 32, 4, 



3p A PAUTIC VT.JLR DIVINE PROVIDENCE 

prize, Yel to us, who know but in part, and who vica* 
the wheels within the wheels, without being able to 
comprehend the design of the whole or to understand 
the necessary connection and dependence of one part 
upon another, the ways of providence must appear dark 
and mysterious. But we are sure from the perfections 
of God, that he is carrying on some wise and regular 
design through the whole, worthy of himself. 

Again, the providence of God is most holy andjusU 
His judgments indeed are often inscrutable 3 his way is 
frequently in the sea, so that his footsteps are not to be 
traced by the most piercing eye, nor his designs to be 
fathomed by the most penetrating mind. Yet certain it 
is, that " God is righteous in all his ways, and holy in 
all his works." Though sentence against an evil work 
is not speedily executed $ though the wicked are some- 
times cloathed in purple, while the righteous mourn ; 
though ambition sometimes treads down the humble, and 
avarice grinds the poor ; though cruelty sometimes op- 
presses the innocent, and revenge riots in blood ; yet in 
the day of final retribution, it will be found, that " the 
judge of all the earth hath done right," and " that the 
eyes of the Lord hath run to and fro throughout the 
whole earth, to shew himself strong in behalf of them, 
whose heart is perfect towards him." 

APPLICATION. 

i. Is titer e then not only a general, hut also a particular 
Providence exercised over the world % How reasonable 
and becoming is prayer to the Governor of the universe? 

Whatever conviction we might have of the glory and 



EXPLAINED AXD PKOVED. 



perfections of God, yet we could liave no sufficient en- 
couragement to prayer, without a belief of his provi- 
dence. For to what purpose should we ask the bles- 
sing and assistance of a being, however great and power- 
ful, if he did not concern himself with the affairs of our 
world ? But on the other hand, if a being of the most 
perfect wisdom, power, and goodness, the maker and 
Lord of heaven and earth, be also the constant director, 
and never-failing guardian of every creature he has 
formed, to whom should they fly for relief in seasons of 
distress, but to this almighty friend ? Prayer is a duty 
of natural as well as of revealed religion, and the means 
that God has appointed for deriving from him the vari- 
ous blessings that we need. It never was designed to 
inform God of what he did not know before, or to pre- 
vail with him to alter his immutable determinations. 
•• For known unto God are all his works from the be* 
ginning ; and he is of one mind, and who can turn 
him But duty is ours, and while we are found in 
the way of God's appointment, Ave have reason to expect 
the divine concurrence and assistance. So that the doe- 
trine of a divine providence enforces our obligations to 
prayer, by discovering the use and propriety of it. It 
is a proper expression of our dependence and gratitude, 
it promotes the noblest sentiments and dispositions, rai- 
ses our thoughts and affections to heaven, unites our 
spirits to God, is the evident means of peace and hap 
piness to our souls, and has been the perpetual delight 
and practice of every pious person in all ages of the 
world, and what no good man dares or desires to restrain. 



*Job> 23, 



A rARTILlJLAU IJ1VXNE FKOVIBENCE 



2. The doctrine of divine providence rebukes the anxious 
solicitude of good men about future events, and lays a 
firm foundation for trust and confidence in God. 

That good men, who believe tliat God governs the 
world, that all things are under his immediate eye, and 
that he takes care of his children, and Avill do what is 
best for them, should nevertheless be perplexed with 
anxious fears about future events, is indeed unworthy 
their character, a sinful distrust of divine providence, 
and dishonorable to God and their profession of Chris- 
tianity. For what more solid considerations can be ur- 
ged, to fortify and confirm the mind under the appre- 
hension of approaching evil, than this, that in all the 
mazes and changes of life, they are under a divine di- 
rection, that the most gloomy and threatening dispensa- 
tions are wisely ordered to promote their best interests 
upon the whole ; <i and that all things shall work to- 
gether for their good 1" ? Let us then leave the govern- 
ment of the world to him, who alone is equal to the 
mighty work, and cast the care of our souls and our 
bodies on him, who cavelli for us, 

3. Let lis be exliorted to review with gratitude the parti- 
cular instances of the divine favor in the dispensations 
(f his protidence towards us. 

Let us consider the several stages of our life, and the 
particular mercies we have received in each. Who, 
my friends, nursed our helpless infancy, directed our 
giddy youth, or supports the feeble age ? who, but that 
God, who gave us being, and who is willing to be our 
guide till death ? Let us recollect the mercies that have 



EXPLAINED AND PltOVED. 

crowned our endeavors to do good, that have been con- 
ferred in answer to our prayers, either for the removal 
of some sore affliction, or for the obtaining some wish- 
ed for blessing. Let us call to mind the extraordinary 
occurrences that we have met with, on which our great- 
est comfort and usefulness possibly depends. Let us 
review the supports and consolations we have received 
under pressing difficulties, and the circumstances of al- 
leviation that have attended our sorrows. Let us also 
consider how rich, how free, how suitable, how season- 
able the mercies of our prosperity have been ; and let 
us not despise our present blessings, because they are 
common or long enjoyed. And above all, let us not for- 
get our spiritual mercies 5 the kind and gracious things 
that God has done for our souls. Let us review, with 
devout gratitude and high delight, the means, the time, 
the instruments, or the happy occasions, that first awa- 
kened us into consideration, and that led us to God. In 
a word, let us make vase reflections on these things, at- 
tend to the voice of God in all his providential dispen- 
sations, submit to his will in ail things, and aspire after 
i hat state of light and perfection, where the mysteries 
of providence shall never more perplex us. 

i. And let us ever remember, that " Jesus Christ is exalt- 
etl to he head over all things for the church." The 
administration of the kingdoms of nature and of grace 
is committed into his hands as a reward of his volun- 
tary sufferings. 

" All power is given him in heaven and in earth, and 
he rules with universal dominion over all his crea- 
tures/' Angels, men and devils are under his absolute 



1 



40 A PARTICULAR OlTINE PROVIDENCE 

eoiitrouL Let us then submit to him as our Lord and 
governor, and trust in his almighty protection. He 
that triumphed over all his enemies, when he hung up- 
on the accursed tree, cannot want power to save to the 
uttermost, all that come unto God through him ; and 
he that died to save us from ruin, cannot want a dispo- 
sition to communicate to his children those gifts, which 
lie received a power to bestow upon his triumphant as- 
cension to heaven. Let us then constantly depend on 
his prevalent intercession for every necessary blessing, 
and guard against every thing that might provoke him 
to withdraw his protection. Let us be persuaded to 
adhere to his cause and interest in every circumstance 
of life, and approve ourselves as his faithful servants 
until death. For happy are those who are the care of 
this almighty and compassionate Saviour. And let those, 
who will not have him to reign over them, who persist 
in their rebellion against him, who neglect his wise and 
good commands and who are at no pains to bring down 
every high thought that exalteth itself against the do- 
minion of Christ, remember their perilous situation and 
their dreadful doom, when this universal king shall de- 
scend in clouded majesty, "to take vengeance on all 
them that know not God and obey not the gospel of his 
Son." And let us all bow to his supreme authority 
and submit to the sceptre of his grace, complying with 
the equitable terms of the gospel covenant, imitating 
his exemplary conduct, depending upon his grace and 
protection, and paying an unreserved subjection and 
universal regard to all his injunctions. Thus we may 
depend upon his protection through all the storms of 
life, until we are brought to reign with him in glory 



SERMON III. 

KNOWING THE GOD OF OTJR FATHERS. 



i. CHSOX. XXVIII, 9. 

And thou Solomon, my son, know thou the God of thu 
father, and serve him with a perfect heart and a wil- 
ling mind : for the Lord searcheth all hearts, and un- 
derstandcth all the imaginations of the thoughts : if 
thou seek him, he will he found of thee; hut if thou 
forsake him, he tvill cast thee off forever. 

The works of creation, and especially the sacred 
oracles of truth, represent the adorable God to us, as a 
being infinitely perfect and all-sufficient, and the unw ast- 
ing source of life and happiness. And he has assured 
us, that an interest in his favour, through the merits of 
the blessed Redeemer, is the only safe foimdation, on 
which >ve may build our hopes of happiness both here and 
hereafter. And further to encourage us in the quest of 
that happiness, for which we so ardently thirst, he has 
not only directed us how we shall seek his favor, but also 
excited us by many powerful arguments, addressed to the 
various springs of human action. When David, on his 
approaching dissolution, was about to lay down the bur- 
den of life and government, he addressed his son in the 
emphatical words which we have read. He had done 

much for the honor of God and the benefit of his peo- 

G 



li KNOWING THE GOD OF OUR FATHERS. 

pie, in the active part of his life : and amidst the dis- 
tractions of government, the cares of a crown, and the 
grandeur of a court, he maintained such a sublime spirit 
of piety and de vout intercourse with God continually, as 
is scarcely to be found under all the advantages of a pri- 
vate life. This is evident from those exalted strains of 
devotion, which are transmitted to us in the book of the 
Psalms, for the comfort and instruction of every chris- 
tian. This he maintained till the last, and resolved to 
close his life with that signal act of piety, the building 
an house to the Lord, which the immense wealth he had 
acquired, and the tranquility he then enjoyed, gave him 
a favourable opportunity of accomplishing. And accord- 
ingly, he prepared materials for the work in great abun- 
dance : but the Lord assured him, that although he 
approved of his pious resolution, yet the honor of build- 
ing the temple should be reserved for his son because 
lie w as a man of war, and had shed blood. However, 
his heart was so much set upon the work, that he as- 
sembled the princes of Israel, and addressed them with 
the greatest condescension and affection on the impor- 
tant affairs of religion and government ; and then in the 
hearing of the multitude, he turned to his son, and deli- 
vered his last solemn charge to him in the words of the 
text. " And thou Solomon my son, know thou the God 
of thy father, and serve him with a perfect heart and a 
willing mind and then he enforces the solemn exhor- 
tation with the following arguments : 64 For the Lord 
seareheth all hearts, and understandeth all the imagina- 
tions of the thoughts : if thou seek him he will be found 
of thee ; but if thou forsake him, he will cast thee off 
forever.*" 



KNOWING THE GOD OF OUR FATHERS. 43 

Now, although this judicious and weighty advice was 
given to Solomon, yet, " because whatsoever was writ- 
ten afore time, was written for our instruction," it may 
with equal propriety be addressed to every one of us 
in this assembly. We shall therefore, in improving this 
portion of sacred writ for our advantage, endeavour, 
through divine assistance, to shew, 

I. What we are to understand by knowing the Lord. 

II. What is implied in serving the Lord. 

IIL In what manner we shall serve him. 

IY. The force of the arguments mentioned in the text, 
to excite us to comply with the advice to know and 
serve the Lord. 

I. What is implied in knowing the Lord. 

1. To know God implies in it a firm and unshaken belief 
of his existence. 

This lies at the foundation of all religion : " for who- 
soever comes unto him must believe, that he is; 99 that 
there is such a glorious being as God in the universe, 
who is the original cause of every other being ; and is 
therefore uncreated, eternal and independent. Without 
the supposition of such a being, there never could have 
been any other existence ; unless it eould be said, that 
something could make itself, or act before it had any 
existence, or was in a capacity of acting. But this is such 



41 KNOWING THE GOD OE OUR EATHEES. 

a glaring absurdity to reason and common sense, that 
it cannot be admitted 5 and therefore, there must be 
some being who is the original cause of all others, and 
must of consequence be eternal and independent, as he 
could not make himself. The whole creation around us 
teach us tliis fundamental point ; and a divine revela- 
tion supposes and confirms the belief of it. As the apos- 
tle justly reasons, 3 * 66 The invisible things of God from 
the creation of the world, are clearly seen, being under- 
stood by the things that are made, even his eternal 
power and godhead." Would we then know God, we 
must have our minds deeply impressed with a sense of 
this fundamental article, that there is an original cause 
of all things, who has made, and still superintends the 
affairs of the universe. And we must not have only a 
bare speculative belief of this important and essential 
truth, but also such a firm and steady persuasion of it, 
as shall powerfully affect our hearts and lead us to such 
practical regards to him, as the relation in which we 
stand to him requires. This brings me to add, that, 

2. To know God implies hi it, that we endeavour to form 
just and becoming apprehensions of his adorable per- 
fections. 

And in order to this, we must be careful, that we do 
not think of him in a manner unworthy of him, or in- 
jurious to his perfections ; and should diligently attend 
to the discoveries he has made of himself, in creation, 
providence, and the revelation of his will. It is but too 



* Rom. 1, 20, 



KNOWING THE GOD GE OUR FATHERS. 



common with christians, who, notwithstanding acknow- 
ledge, that God is possessed of all possible perfection, 
to represent him in such a light, and to speak of him in 
such a manner as is honorable to his nature, and incon- 
sistent with his perfections. But to avoid this, we ought 
always to remember, that whatsoever argues imperfec- 
tion in man, should never in the most distant resem- 
blance, be ascribed to the ever blessed God. For in- 
stance, a fondness for show or external pomp and gran- 
deur, is a weakness in man, which we should never as- 
cribe to God, by imagining that he is more acceptably 
worshipped in stately temples and magnificent edifices, 
than in any other place ; or with costly rites and cere- 
monies, or pompous forms, than in any other manner. 
As if the supreme maker of heaven and earth, and only 
proprietor of the universe, delighted in a beautiful and 
elegant structure, and was therefore best pleased with 
the worship performed there, when he has assured us, 
that he is acceptably worshipped only in spirit and truth, 
and that his proper temple is an humble heart. Again, 
cruelty, rigor, and injustice, are criminal and detestable 
qualities in men ; and therefore we cannot, without trem- 
bling, hear others attribute to the best of beings, any 
thing that has the least appearance of that which is so 
contrary to his nature ; especially when we consider in 
how many amazing instances he has magnified his amiable 
attributes of benignity, love and mercy. Those, who 
murmur and repine, when they are involved in trouble 
and calamity of any kind, or are discontented with the 
condition, in which his providence has placed them, 
should seriously consider, whether they are not forming 
unworthy conceptions of God, and representing him as 



*6 KNOWING THE GOD OF OUK FATHERS. 

if he had cast off all paternal affection for them. And 
thus also, do those form injurious and dishonorable ap- 
prehensions of God, who secretly complain of the rigor 
and severity of his holy and good law, or imagine that 
he has laid them under unnecessary restraints. And on 
the other hand, we must not dare to imagine, that the 
righteous judge of all the earth, is so unobservant and 
regardless of the affronts and dishonors that are done to 
Ms name by his creatures, that he will always bear witl^ 
their profaneness and provocations. His mercy and pa- 
tience are indeed amazingly great, and infinitely beyond 
any thing we can see in man ; yet they are always ex- 
ercised in conjunction with the honor of his wisdom and 
the rectitude of his government. And therefore, how- 
ever sinners may deceive themselves, and take encou- 
ragement to proceed or to continue in sin, from the un- 
iMJimded compassion and mercy of God : yet they may 
certainly expect a punishment adequate to their offences, 
if they do not repent and amend their ways. Therefore, 
if we would know G od, all such injurious apprehensions 
of him ought particularly to be avoided. 

But this is not all ; we should ever maintain on our 
jtninds such honorable and exalted sentiments of him, as 
should naturally arise from a steady attention to the 
discoveries he has made of himself in creation, and pro- 
vidence, and in the revelation of his will. A diligent 
and attentive survey of the wonderful works of God, 
tends to lead our minds to the great uncreated original 
of ail, and to fill us with admiring and adoring thoughts 
of Ms unlimited power, his incomprehensible wisdom, 
and unbounded goodness. This brought the enraptured 



KNOWING THE GOD OF OUR FATHERS. 47 

Psalmist (vm, 1.) to cry out, 66 O Lord, our Lord, how 
excellent is thy name in all the earth, who hast set thy 
glory ahove the heavens." 

Again, the conduct of divine providence is another open 
volume in which we may read much of the adorahle attri- 
butes of God. He often discovers himself, not only in 
his severer dispensations, and in the judgments which 
he executes, but also in the mercies and blessings which 
he dispenses with a liberal hand among his creatures. 
And did we carefully observe the nature, importance, 
and seasonableness of these, together with the manner 
in which they are conveyed to us, we should often disco- 
ver very plain and affecting marks of a divine hand, to 
excite, assist, and direct our devotion. But the most 
clear and comprehensive method, in which God has con- 
descended to discover his adorable perfections to us, is 
the revelation of his will, and particularly of the gospeL 
There they are displayed in the most perfect harmony ; 
there they shine with the fairest and most attractive 
lustre. This is the glorious scheme in which the de- 
mands of unbounded mercy and goodness are satisfied, 
and perfectly reconciled with his unchangeable veracity 
and the honor of his government. Here " mercy ant! 
truth are met together, and righteousness and peace 
have kissed each other."* Therefore, in seeking the 
knowledge of God from his word, and in forming ho- 
norable conceptions of him, we should consider the re- 
presentation of his perfections made to us in the blessed 
redeemer, « who is the brightness of the father's glory 



PS, LXXXV. 10- 



<1-S 



KNOWING THE GOD OF OUR FATHERS. 



and the express image of his person." And we should 
diligently compare the several representations he there 
makes of himself, together, that we may see the united 
glory of his perfections, their entire harmony and con- 
sistency, and the additional lustre reflected upon each 
other ; and that we may not magnify one attribute at 
the expence of another, and thus form unworthy and 
injurious conceptions of God, 

" Undeified by our opprobrious praise." Young. 

3. Toltnow God, further implies in it, that we frequently 
meditate on his adorable perfections, until our hearts 
are deeply impressed thereby. 

How ever just and honorable our sentiments of God 
are, yet if we do not frequently meditate on his adora- 
ble perfections, until our hearts and consciences come 
under the influence of them, we cannot be said to know 
God in the sense of our text. The great design of 
knowledge is not barely to enlarge the understanding 
and enlighten the mind, but also to direct the practice 
and to mend the heart. And any other knowledge of 
God, that does not produce those correspondent practi- 
cal regards, which are due to him, and that does not 
excite us to glorify him as God, can answer no valua- 
ble end. Would we therefore study to know the Lord, 
in the sense of our text, we must often contemplate his 
adorable perfections, until our hearts are filled with 
suitable sentiments of love, gratitude, veneration, con- 
fidence, humility and the like. We should, for instance, 
often contemplate his almighty power. With God no- 
thing is impossible, but what includes a contradiction 



KNOWING TEE GOD 01? OUR FATHERS. 4>& 

in itself, op would shew him to be weak and imperfect 
to accomplish it. I know, (says Job, 42, 2,) that thou 
canst do every thing. He has spoken every thing into 
existence, and he upholds and governs universal nature 
by the same almighty word of his power. And can any 
thing be too hard for him, who has given and still con- 
tinues to give such amazing discoveries of his power? 
Do we then believe that God is a being of almighty 
power and incomprehensible majesty ? With what hum- 
ble reverence should we always adore him ? O ! who 
Would not fear that tremendous arm, that supports the 
stupendous fabric of the universe, that is able to pro- 
tect his friends and servants in the most threatening 
dangers, and that can crush his enemies in an instant 
to the lowest helL Mow, if this sentiment of the Dei- 
ty does not inspire us with an habitual reverence of 
him, it has not its proper eifeet, and we may be justly 
said not to know him, or to be still ignorant of that 
attribute of almighty power.— — Again, we should con- 
sider God as a being of the most perfect purity and un- 
tainted holiness, infinitely removed from all possibility 
of moral defect and " of purer eyes than to behold 
iniquity but with the greatest abhorrence." And his 
holiness and power are frequently mentioned together 
in scripture, to teach us that omnipotence can never be 
exerted in any way unbecoming the moral rectitude of 
his nature. The angels of God are represented as cry* 
ing out with the profoundest reverence before his 
throne, " holy, holy, holy, Lord God Almighty."* And 
we should dwell on the solemn thought until we are ex- 



*Rev. 4, 8. 
II 




eited to aspire after a greater conformity to him in the 
temper of our minds, and until we are humbled in the 
dust, that we are no more like him. Holiness must 
transform us into the divine likeness, before we can be 
happy in his everlasting love. But O ! how defective 
are we in that very thing, which constitutes the perfec- 
tion and happiness of our natures ! This should lead our 
thoughts to the gracious discoveries of the gospel, and 
the method which God has proposed to recover degene- 
rate creatures to holiness and happiness, by the medi- 
ation of his son and the grace of his holy spirit. Thus 
We should think of the holiness of God, if we desire t© 

know him as he is. Again, we should consider him 

as a being of the most unerring and unsearchable wis- 
dom, who discerns and uses the best means to accom- 
plish the best ends. He is the only wise God, and all 
the operations of his providence and grace are conduct- 
ed with the same exquisite skill and unsearchable wis- 
dom, which was at first manifested in the formation of 
all things. And " the wisdom of the world," who arc 
so miserably mistaken in the great end they should pur 
sue, and in the means they use for the accomplishment 
of it, 66 is foolishness with God." Would we then know 
God ; the contemplation of his wisdom should lead us 
to depend upon him for that wisdom which we need, 
and which he giveth liberally to those that ask it. For 
he that truly knows the Lord, will not lean or trust te 
his own understanding, but will trust in the Lord, m 
whose wisdom he sees his own folly, and the folly of all 

the ways and wisdom of wordly-minded men. Again? 

we should often consider God as a being of inviolable 
tmth and fidelity » who will certainly fulfil all the gra- 



JOWING THE GOD OF OUI! FAT*, 

. ions and refreshing promises lie has made to his ser- 
vants, and will execute all the dreadful threatenings he 
has denounced against his incorrigible enemies, He 
will never suffer his faithfulness to fail ; for " he is not a 
man, that he should lie, nor the son of man that he 
should repent." And if we would truly know God to 
any valuable purpose, we should dwell on this thought, 
until we were established in a firm and unshaken belief 
of whatsoever lie has promised or threatened ; notwith- 
standing the difficulties that some of his providential 
dealings, which the weakness of our understandings pre- 
vent our comprehending, may throw in the way of such 
a belief. For every man, whose life and character is 
a contradiction to his faith, does in effect make God a 
liar ; and whatever he may profess to believe, yet his 
conduct evidently shews that he does not in reality be- 
lieve, that God will ever accomplish what he has promi- 
sed or threatened. And on the other hand, if we are 
firmly persuaded that God is most faithful and true, We 
shall, in virtue of that faith, receive all the sacred de- 
clarations of his word, and readily submit our practice 
to them. — —Again, would we rightly know the Lord, 
we should often meditate upon his impartial justice? 
which disposes him « to render to every one according to 
his ways, and according to the fruit of his doings," and 
which will at length take place of his patience and for- 
bearance, and be conspicuously displayed in the cpndem= 
nation of those incorrigible sinners, whom all the me- 
thods of his grace and mercy could not reclaim. The 
thought should ever dwell in our minds, that however 
the righteous judge of all the earth, may sufFer pre- 
sumptuous sinners to pass unpunished in this world to 



53 KN-OWITTG THE 



OWIK~G THE GO J) OF OUR FATHERS. 

answer some important ends of his moral government ; 
yet the day will certainly come, when the impenitent 
offender shall not be able to stand in judgment, " but 
shall be turned into hell with all the nations that for- 
get God. ,J And this consideration should make us 
afraid of offending him, and prevent our taking encou- 
ragement to set our hearts to do evi], because " sentence 
against a wicked work is not executed speedily , M This 
will certainly be our temper and conduct in some good 
degree, if we rightly know the Lord. For certain it is, 
that those are the persons who know not God, that have 
not his fear before their eyes. Whatever pretensions 
they make to the knowledge of God, they evidently 
shew by their conduct, that they are ignorant of him. 
To mention no more instances, we should consider God 
as a being, whose nature is love, who&e delight is mercy, 
and whose glory is his goodness ; who communicates 
all that is excellent and lovely to every thing we love, 
from whom all happiness springs, in whom all moral 
excellence and perfection unites, the source and centre 
of universal good. We should often contemplate the 
infinite compassion and benignity of his nature, which 
he has so amazingly discovered in the works of crea- 
tion and providence, and especially in the redemption 
of an apostate world by the death of his son ; in which 
glorious transaction he has opened to us the unsearcha- 
ble depths of his mercy and love. His distinguishing 
love and goodness should be the delightful theme of our 
meditations, until our hearts are filled with gratitude 
and our lives with praises. For hereby we discover 
that we know the Lord, when we love him with all our 
heart, and delight to converse with him in prayer and 




KNOWING THE GOD 0* OITH J?JL 



med/tation. For he that loves God most, must eer 
tainly know him best. 

To fenow the Lord further implies in it, that %ke de- 
liberately and cordially choose him for our God and 
portion* 

This is a natural consequence of that high esteem and 
veneration, which should arise from the contemplation 
of God as a being possessed of every moral perfection; 
and from the expectations of happiness which are sug- 
gested to the mind from having such a being engaged 
in our favour. A mind rightly disposed, will esteem real 
excellence, even where there is no expectation of inter- 
est : But it gives new life and vigour to our affections, 
when we can consider the object of them as not only 
excellent and amiable in itself, but also conducive to 
our happiness ; and the more it is suited to our advan- 
tage, the more closely will our affections be united to it. 
Hence, he that knows the Lord, is brought to choose him 
for his portion and happiness, and to cry out with the 
Psalmist, " whom have I in the heavens but thee ? and 
there is none upon the earth, that I desire besides 
thee." He is convinced that ail the enjoyments of this 
world, all its riches, its honors and pleasures, are not 
sufficient to answer his enlarged and immortal desires ; 
and as he feels an ardent thirst of something beyond the 
narrow limits of time, of an happiness commensurate to 
a never-ending existence ; he fixes on God alone as 
the everlasting portion of his inheritance. Without 
an interest in his favor, which is life, and in his lov 
}ng kindness, which is better than life, he cannot but 



K.N0WI3T& THE GOD 01 0XJB FATHERS* 



account himself poor and wretched, though surround- 
ed with every worldly comfort Because he knows 
that these things will desert him in the solemn hour of 
his dissolution, and leave him destitute of comfort and 
support, when he stands in the greatest need of their 
assistance. But he knows that his God will never leave 
nor forsake him, when involved in trouble or danger : 
hat will strengthen him in the last conflict of life, will 
crown him with victory over all his spiritual enemies, 
and will conduct him safely to the regions of endless 
joy and happiness. This engages him to desire, that 
God would be his reconciled God, and that he might 
be made a partaker of his pardoning mercy and cove- 
nant love. And because the favor of God, according 
to the constitution of the gospel, is only to be obtained 
through an interest in the righteousness and merits 
of his son $ he cordially acquiesces in that glorious 
scheme of salvation and receives Christ in all his cha- 
racters and offices ; looking upon him as " the chief 
among ten thousand and altogether lovely and pre- 
ferring a title to the benefits of his purchase above 
every worldly consideration. And as he chooses salva- 
tion through the atonement of the great mediator, he 
also desires to be sanctified by the spirit of grace, and 
to be made holy as God is holy, that he maybe prepar- 
ed for the enjoyment of his favor. This is all his salva- 
tion and all Ids desire ; this he esteems the one thing 
needful, and is therefore willing to part with every 
thing that he holds dear in life, when it stands in com- 
petition with the favor and friendship of God. The Ian- 
* guage of him that truly knows the Lord in the sense of 
our text, is> Let unthinking mortals address themselves 




io all the vain amusements of this world, and enquire 
with an anxious solicitude, who will shew us any good 5 
let them, with the luxurious monarch of old, propose a 
reward to any that could invent a new pleasure : yet the 
language of my heart shall he, 66 Lord lift thou up the light 
of thy countenance upon me." This puts more joy and 
gladness into my heart, than they can ever expect from 
the most plentiful increase of their corn, and wine, and 
oil. Let them dress up to themselves an imaginary 
happiness, with all the colourings of an over heated 
fancy, and then pursue the airy phantom that is con- 
stantly eluding their eager grasp. I envy them not of 
their labor or pleasure : I know the Lord to better pur- 
pose, and I have not thus learned Christ the redeemer, 
I am bound for the eternal world, and am pursuing an 
happiness, which both reason and revelation assure me, 
is becoming the dignity of my rational nature and equal 
to its immortal duration. O may I be quickened in the 
service of that God whom I choose for my portion ; and 
may I at last be brought to the « mansions of my fa- 
ther's house, even that house not made with liands^, 
eternal in the heavens." This brings me to consider 
the second thing proposed, viz. 

II. What we are to understand by serving the Lord. 

If we would serve God, we mu*t endeavour to live m 
the constant discharge of every duty that we owe to 
God, our neighbour, or ourselves 5 remembering, " that 
the grace of God, which has appeared unto us, teaches 
us to deny all ungodliness and worldly lusts, and to live 
godly, righteously, and soberly? in this present world." 




56 KNOWING THE GOD OF OUR FATHERS. 

We are not serving God, while we can allowedly indulge 
ourselves in the habitual omission of any known duty or 
constant violation of any of the divine commands. God 
requires the whole heart, gives no toleration for the least 
sin, however dear it may be to us, nor will he admit of 
a rival in our affections. 

1, Serving the Lord includes a caref ul discharge of all 
the duties of piety ivhich we owe to God, whether of a 
private or public nature. 

The great ends of the private exercises of devotion 
in the closet and family, are to maintain an acquaintance 
and correspondence between God and our souls, and to 
recover those pious frames, and to recall those serious 
thoughts, which the importunate cares and pleasures of 
the world are apt to dissipate. And for this purpose, 
reading the scriptures is found by the universal experi- 
ence of all christians, to be an excellent help. The sa- 
cred volume is able to make us wise to salvation, and is 
the usual means which the holy spirit generally makes 
effectual for the conversion of sinners, and for the com- 
fort and support of believers, under all their difficulties 
and troubles. "We are not to imagine, that this sacred 
agent miraculously conveys any new truths to the mind* 
different from what he has already revealed in his word, 
but he only engages the attention and powerfully affects 
the heart with the reality and importance of those 
truths, with which we were formerly acquainted. And 
believers he comforts under their trials, and animates, 
and assists, and strengthens for the performance of duty, 
hf bringing the truths of hi? word to their remembrance, 



KNOWING TliE GOD OF GUH FATHERS* 57 

enlightening their minds to understand them, and ena- 
bling them to apply the various promises of the gospel 
for their refreshment and support. Therefore, if we 
desire to he changed and renewed in the temper of our 
minds, or to be enabled to press forward in the service 
of God and to make advances in the spiritual life, we 
should carefully read the scriptures, and treasure up in 
our hearts the principles of the christian religion and a 
rich store of useful knowledge ; and possibly it may be 
of considerable advantage in the private exercises of 
piety and devotion, to choose the more plain and practi- 
cal parts of the scriptures ; to read but a little at a 
time ; to leave 01F when the attention flags ; and above 
all, to read with a view of having our hearts warmed 
and mended, and of receiving instructions from God.— 
And to reading the scriptures we should join meditation, 
and consider what influence the several truths, which 
we read, have upon us, to correct our tempers and to 
reform our practice : For personal application gives life 
and power to every truth ; and without it, the general 
knowledge which we have, makes little or no impres- 
sion upon us. We should consider hew we are affected 
with the great and interesting subjects of death and 
judgment, heaven and hell, the immortality of the soul, 
and the homage due to the adorable God, who has given 
us life and all things. We should think what we are 
likely to be a few years hence, when we must enter 
into the invisible world ; what is the temper of our 
souls now ; what preparation we have made for heaven x 
and what hope we have of an interest in the Kedeemer, 
We should, in our private retirements, consider the sins 

to which we are peculiarly exposed from our constitu- 

I 



i£3 OWING THE GOD OP OLE, FATHERS. 



tions, our circumstances, or employments in life, and 
what advantages we gain over them. We should exa- 
mine whether we are going backward or forward in the 
road to glory ; whether we are more watchful, diligent 
and active, in the concerns of our souls, and more in 
earnest in the service of God, than ever we have been ; 
or whether we are not degenerating into greater forma- 
lity, lukewarmness, and indifference in duty. We should 
consider what sins are yet to be repented of, what cor 
ruptions to be mortified, what graces to be strength- 
ened, and what mercies we stand in need of. We should 
survey the number and aggravations of our sins, that a 
recollection may inspire us with a generous disdain and 
abhorrence of them, with an unfeigned contrition and 
sorrow for them, and with the most determinate reso- 
lutions in the strength of Christ ; to forsake every false 
and wicked way, and to turn unto the Lord with all our 
heart. For as sin, in the nature of things, separates 
between God and us, and obstructs our progress in the 
spiritual life, we should mourn before him for our daily 
imperfections and miscarriages, and determine to ab- 
stain from every appearance of evil, and to have no 
more to do with the unfruitful works of darkness.- — 
And let prayer to God always attend these exercises 
of private devotion. He is the author of every good 
and perfect gift, and he bestows that holy spirit, without 
whose sacred influences, all our attempts to serve him 
will be in vain : for " without him we can do nothing*' 
(o purpose in religion. We should therefore look to him 
for the communications of his grace, to change and re- 
new our tempers, to subdue our corruptions, to conquer 
our enemies, to strengthen us for every incumbent duty, 




and to animate us to " fight the good fight of faith,- that 
we may at last ohtain a crown of life and glory/ ' For 
it is remarkable, that after some of the most absolute 
promises of the new covenant recorded,* " to take away 
the stony heart, and to give us hearts of flesh," &e. this 
solemn declaration follows : < s Thus saith the Lord God, 
I will yet for this be enquired of by the house of Israel 
to do it for them." As to the matter of our private 
prayers, it seems proper to make thai the principal sub- 
ject of our prayer, which most affected our hearts in our 
previous reading or meditation. For this will have an 
happy tendency to engage the heart further, and to 
make our prayers more fervent, devout, and profitable. 
As to the form or expressions, in which our prayers 
are cloathed ; we are not to be solicitous about it, if per- 
formed in secret or in our closets. It is the language 
of the heart and the inward frame of the soul, which God 
principally regards ; and our holy and devout desires he 
will graciously answer, however poorly expressed, or if 
they cannot be expressed at all. We read of prayers in 
scripture, which consist of groans that cannot be ut 
tered and we are told that such proceed from the holy 
spirit, " who helps our infirmities."! But if the prayer 
is to be performed in the family, and the master of the 
family is not so happy as to have that freedom, propri - 
ety, and enlargement, which is suited to edification? 
without a form ; it ought by all means to be performed 
with one. And a judicious well composed form (of which 
(here are many to be had) seriously and devoutly read 
in the family, is the least that is required ; and I can 



*Ezek. xxxvi, 26 



■tRom. viii, 26. 



60 KNOWING THE GOB 03? 01! R i'ATHEIiS-. 

not see how it can be dispensed with, by any head of a 
family, who is sincerely desirous of serving God him- 
self, and of engaging others under his care to the same 
laudable practice, by his pious example. And here I 
Would beg leaye in one word, to recommend the impor- 
tance of this duty, particularly to those, who by the pro- 
vidence of God have been lately called, or soon may be 
called to appear in this character at the head of a family, 
Because a neglect of it at first will render the perfor- 
mance of it much more difficult hereafter, and by de- 
grees wear off a sense of its importance ; though a total 
neglect of it is an unknown prejudice to the lower branch- 
es of the family, and diffuses its fatal effects far and 
wide into posterity. And the christian, when his heart 
is once habitually engaged in these devotional exercises 
of reading, meditation, and prayer, in his closet and fa- 
mily, will find that these stated seasons of retirement to 
converse with God and his own soul, are the most useful 
and delightful part of his time. 

But besides these private duties of piety and devotion, 
there are others of a more public nature, wherein it is 
required of us to serve the Lord. He that sincerely 
desires to serve the Lord, will readily afford his attend- 
ance upon the public ordinances of his house, the word, 
sacraments and prayer, not only to give a public testi- 
mony of his ready obedience to all the commands of 
God, but also to engage others to it by his example.-— 
Every truly pious man has a relish for divine ordinances, 
and finds delight and satisfaction in his attendance upon 
them. They are so far from being a tiresome burden 
to him, that he will encounter many difficulties, rather 



KNOWING THE GOD OS 1 OUR FATHERS. 61 

than be deprived of the benefit of them. He will endea- 
vour to stir up his heart and to guard his thoughts, that 
he may worship God in spirit and in truth, as he requires. 
He will take heed how he hears the sacred oracles, re - 
membering that he must be either the better or the 
worse for his attendance upon them, and that lie must 
hereafter give an account of all these sacred opportu- 
nities, which are so graciously afforded him for his spi- 
ritual improvement. 

It is necessary just to observe further, that we ought 
to engage in all these duties of piety, whether private 
or public, with a special regard to Jesus Christ, who is 
the head of divine influences, who can make them bene- 
ficial and advantageous to our souls, and through whom 
alone we are allowed, by the constitution of the gospel, 
to approach the father. 

2. To serve the Lord implies further a careful discharge 
of all those duties, which we owe more immediately to onr 
neighbour and ourselves. 

While we are endeavouring to promote land cultivate. 
the human and social virtues in their proper extent and 
influence, we are as really serving God, as when we are 
engaged in the more immediate acts of worship. We 
are serving the Lord, when we endeavour to exemplify in 
ourselves and cultivate in others, a temper of peace, 
unanimity, meekness, moderation, candor, charity, be- 
nevolence, lenity, justice, and equity, which are the 
great duties enjoined on us as christians towards others ; 
and when we are industrious in our several callings, 



62 



KNOWING THE GOD OF OTJE FATHERS. 



vigilant and sober in our christian conversation, tempe- 
rate in the use of lawful pleasures, humble in our 
thoughts, patient in tribulation, contented with our lot, 
and daily striving to improve in every virtuous and 
christian disposition. • For God has wisely appointed 
the various connections and relations which we stand in 
to one another, and he has given us rational and immor- 
tal souls, the provision for which he lias made the one 
thing needful ; and therefore, while we arc endeavour- 
ing to fill up the duties arising from these relations, 
and are preparing by a course of holy living, for an 
endless happiness in heaven, we are acting agreeable to 
the wise constitution of God, and are of consequence, 
serving him. So that it is a very great and dangerous 
mistake, to think that religion consists wholely in the 
exercises of piety and devotion, or on the other hand, to 
confine it to them : For we are honoring the religion we 
profess and adorning the doctrines of the gospel, when 
we are serving our generation, by employing our time 
and talents for the benefit of mankind, and by promo - 
ting the interests of religion and virtue in the world, as 
well as when we attend upon the solemnities of public or 
private devotion ; and the pious christian will carefully 
endeavour to have a due regard to both, 

APPLICATION. 

is Is it then so important and so extensive a duty to know 
flic bard'? We are therefore called at this time by the 
Providence of God* to examine ourselves with serious- 
ness and solemnity concerning this matter,, 

And it is to be feared, that upon such a scrutiny, 
we' shall find ourselves much more defective in this first 



KNOWING THE GOD O'E OUR FATHERS. €}?. 

principle of all religion, than we might well imagine.— 
We believe that there is a God, and we profess to know 
him. We are persuaded that he is a being of almighty 
power and untainted holiness, of unsearchable wisdom 
and inviolable truth, of impartial justice and unbounded 
mercy and goodness. But let us examine ourselves, and 
ask our consciences, as in his tremendous presence, do 
we find in ourselves that temper and behaviour, which 
such sentiments of his adorable perfections demand: 
Does his power engage our trust in him, and his holiness 
excite our desires " to be holy as he is holy 2" Does 
his wisdom encourage our resignation to all his provi- 
dential dispensations, and his fidelity, our dependence 
upon the accomplishment of all his gracious promises : 
Does his justice make us afraid to offend against him, 
and his goodness and mercy powerfully constrain us to 
love and serve liim ? If not, alas ! what good does our 
pretended knowledge of him do to us ? Wherein does 
our knowledge of him differ from mere ignorance, unless 
it be in this, that it makes our future condemnation the 
more aggravated and intolerable. O let us then often 
recollect our notions of God, and think what we believe 
and profess to know of that tremendous being, who will 
either make us happy or miserable, according as we 
serve or disobey him. Let us often meditate on his glo- 
rious perfections, choose him for our God and portion, 
and with entire homage and devotion of soul, glorify 
him as God. But, 



6i ItKOWIXG THE GOB OE OUR FATHERS. 

2. Suffer me to urge the exhortation to know and to 
serve the Lord, upon all, and more especially on young 
persons, who must soon appear on the busy stage of 
life. 

Be persuaded {hen to take the solemn advice, which 
the pious father gave to his son Solomon in like circum- 
stances. Whatever he the object of your ambition and 
pursuit, take care that ^ou do not neglect religion, and 
live and die unacquainted with God. Whatever you 
desire to know, or be, or do in the world, be sure to 
know the God of your fathers and to serve him. Above 
all things, maintain and cultivate a constant intercourse 
and correspondence with that almighty being, who is the 
author of yours, who has the disposal of those comforts 
and conveniences of life, which you most desire, and 
who can bestow them upon you, or take them from you, 
when, and howsoever he pleases. Whatever you do, 
dare not to step aside from the path of duty for the sake 
of any wordly profit or pleasure, those fatal snares that 
have ruined thousands of immortal souls. Be faithful 
to your God and conscience, and you will find these to 
be your best friends, that will never forsake you in ad- 
versity. Fear not, that you will be a loser even in your 
wordly interest, by a study adherence to the obligations 
of truth and integrity. Despise therefore all the little 
iow arts of fraud and dissimulation, as well as open in* 
justice. They will but lessen your characters, make 
you more suspected, and are indeed unworthy of a man 
and a christian. Be it your first concern to approve 
your heart and conduct to God, and then to man, and 
endeavour to keep 6i a conscience void of offence both to- 



KNWlNG THE GOD OF OUR FATHERS. 65 

wards God and man." In a word, would you be loved 
and esteemed by God and man ; would you live usefully 
and comfortably in tlie world, under the cheering pros- 
pect of immortal glory ; would you prosper in this 
w orld and be prepared for heaven ; cultivate that god- 
liness, which has the promise of the life that now is, 
and of that which is to come. Remember your pious 
ancestors, who have trod the same dangerous paths of 
life, upon which you are now entering, and j|ave been 
preserved and conducted through all the snares of earth 
and hell. Be solicitous for the same grace and direc- 
tion to bring you safe to glory. Imitate their pious ex- 
amples, « who through faith and patience have inherited 
the promises and their God will be your God and 
guide even unto death ; and after a short passage through 
this troublesome wilderness, you will be brought to their 
father and your father, to their God and your God, and 
be made unspeakably happy and glorious in his presence 
for ever and ever* 



SERMON IV. 

CHRIST THE SAVIOUR OF LOST SINNER S*. 



MAT. XVIII, 11- 

For the Son of Man is come to stvce that which was 

lost. 

That the human race are in a state of ruin and de- 
generacy, with respect to religion and morals, will be 
readily acknowledged by all, who have consulted the 
history of ages that are passed, or who attentively con- 
sider the conduct of mankind around them. The vices 
which have prevailed and still subsist in the world ; the 
predominent lusts and passions of men, which have often 
drenched the world in blood ; the crimes they are daily 
committing ; the distempers under which they are con- 
tinually groaning, and the trophies which the king of 
terrors is daily erecting over them, are melancholy proofs 
that the human race are in a ruinous and degenerate 
state. Was this the whole of our case, it would be a 
pitiable consideration indeed ! or were we ruined beyond 
the hope of redemption ; who could bear the melan 
choly sight ! to see ourselves, our children, our dear- 
est connections, nay, our whole species involved in one 
general destruction, and lost forever without a reme- 
dy. We might then sit down upon the ground, and 
weep with one another over our miserable condition. 



CHRIST THE SAVIOUR OF LOST SINNERS. 6~ 

The eyes of thoughtful persons might well become 
fountains of water, and the whole world one mournful 
valley of tears. But this, my friends, though it is in part, 
is not the whole of our case. " Glory to God in the 
highest," there is yet hope concerning us. In this we 
glory, and on this account is the voice of joy and salva- 
tion heard in our tabernacles, our families and public 
assemblies, where otherwise we should have been 
condemned to hear only the voice of " lamentation 
mourning and woe." Blessed be God \ for "the son of 
man is come to save that which was lost." The whole 
world were involved in ignorance and folly, guilt and 
bondage. They had blinded their minds and obscured 
their understandings by the darkening influence of un- 
ruly passions and appetites, corrupted themselves, of- 
fended their supreme Lord and their best friend, and 
thereby lost the way to heaven and happiness. Xo eon- 
duct can be more foolish and mad than to neglect our 
eternal interests, and to forfeit the friendship of him. 
whose loving kindness is better than life and whose dis- 
pleasure is worse than death. When Christ made his 
appearance in the world, they all, like lost sheep, had 
gone astray, living as if they knew not God, effacing 
the original law of righteousness, which he had written 
on their hearts, offering him a corrupted worship, un- 
worthy of his acceptance, living in malice and envy. 
Iiateful and hating one another, and wronging their own 
souls, by an universal neglect of them. Hereby they 
had degraded their natures, corrupted their principles 
of action, contracted vicious habits and spoiled the 
beauty and harmony of their moral constitution. This 
polluted and disjointed state of the mind must be ntcer- 



68 CHRIST THE 3AYI0UE 0* Z05T SIX^ERS. 



sarily attended with an alienation of heart from God, 
from Ms laws and service and a consequential devotion 
of heart to the service of Satan, by promoting his dread- 
ful interest. And when men have departed from God* 
and cast off the restraints of his laws and government, 
they subject themselves to divers lusts of the flesh and 
mind, and yield themselves servants to sin and Satan, 
to obey his will as their master. Hereby they become 
guilty before God, stand liable to condemnation, are de- 
livered up to Satan, the executioner of the divine ven- 
geance, to receive from his merciless hands the just wages 
of sin, even death in all its formidable extent. This 
was the mournful situation of man, when the father of 
mercies beheld him with an eye of compassion, when 
his bowels yearned over the ruined workmanship of his 
hands, and when he sent the son of his love into our de- 
generate world, to " rescue us from the bondage of sin 
and Satan, and to proclaim liberty to the captives, and 
the opening of the prison doors to them that were bound," 
** that the ransomed of the Lord might return with joy 
upon their heads." The great and ever blessed God, 
who might have glorified his justice and power in our 
deserved destruction is the author of this salvation. 
" For he so loved the world, that he gave his only be- 
gotten son, that whosoever believes on him might not 
perish, but have everlasting life." 

Accordingly, in the fullnes of time, the divine Re- 
deemer came, to accomplish the eternal purposes of the 
lather's love, by saving them that were lost. He came 
to cure our ignorance and blindness, to give us under- 
standing in our most important concerns, to reclaim us 



CHRIST THE SAVIOUK OE XOST SINNERS. 69 

from our wanderings, to rectify our errors of judg- 
ment and practice, and to make us wise to salvation.— 
Knowing that it was impossible for us, when revolted 
from God and grown averse to Ms service, and disaffect- 
ed to his government, to be reconciled to his laws and 
restored to his friendship, until the moral disorders of 
our souls were rectiilcd. He came as the great physi- 
cian to heal our spiritual maladies, to cure our depraved 
natures, 64 to make us holy as God is holy," and thereby 
unite us to the author of our beings and the fountain of 
our happiness. He came to strike oif the fetters of our 
slavery, and to release us from the captivity and bon- 
dage of Satan. He has broken into the house of the 
strong man armed, by the amazing force of gospel light 
and truth, and put a stop to his progress in blinding and 
bewitching the minds of men. He has entered his 
strong hold and bound him in chains ; he has called 
to the prisoners with an awakening voice, and sent forth 
his powerful word to break the chains of their captivity 
and to bid them go forth. He came to publish and seal 
by his blood, a pardoning proclamation and a covenant 
of grace. " He came to conquer death, and him that 
had the power of death, that is the devil," and to give 
us the prospect of a glorious resurrection to eternal 
life. ( f Thus the son of man came to save that which 
was lost." But I design not to leave this important arti- 
cle, which contains the foundation of all our hopes, thus 
generally explained ; but to descend to a few particu- 
lars, by which it will more fully appear, 

How Jesus Christ saves those that were lost„ 



70 



CIIItlST THE SAY10LS O? LOST SIKKEES 



i, Jesus Christ saves us by malting a complete atonement 
for our sins 

« In the fulness of time, God sent forth his son, made of 
a woman, made under the law to redeem them that were 
under the law." He voluntarily submitted to the lav; 
of God, and paid an unsinning obedience to it in its most 
extensive requisitions, and thereby fulfilled all righte- 
ousness for us. So complete and perfect was his obe- 
dience to the law, that one of the apostles says, " he 
was holy, harmless, undefiled, and separate from sin- 
ners f 9 and he himself appeals to his most inveterate 
enemies for the purity and integrity of his life. " Which 
of you eonvinceth me of sin." He is every where re- 
presented as one, who was absolutely innocent and per- 
fectly righteous in the whole of his conversation ; " who 
did no sin, neither was guile found in his mouth.** But 
he not only obeyed the law in our stead, but with equal 
elieerf ulness he submitted to the penalty and paid down 
Ms life as a ransom for sinners. Hence he is said " to 
be wounded for our iniquities, bruised for our trans- 
gressions, to be delivered up for our offences, to bear our 
sins in his own body on the tree, to make his life an of- 
fering for sin, to die the just for the unjust, that we 
might live through him % to be made a curse for us, that 
he might redeem us from the curse or penalty of the 
law, and to have the iniquity of us all laid upon him by 
God, so that by his stripes we are healed.'* The most 
plain and obvious meaning of all which phrases is, that 
Jesus Christ suffered the punishment that was due for our 
offences, and that he died in our stead as a substitute 
for us, that we might be delivered from the penalty of a 



€HHX»T THE SAVIOUR OF LOST SINNERS. 71 

broken law, and obtain justification through the redemp- 
tion that is in him. Now this doctrine of the vicarious 
sufferings of Christ in our room, is sufficiently confirmed 
in scripture by his being so often called 66 a sacrifice for 
sin," and " the lamb of God who taketh away the sins 
of the world as the great antitype of the propitiatory 
sacrifices under the law, which had their complete ac 
complishment only in him. These piacular victims were 
of divine appointment, and although they could riot take 
away sin or expiate its guilt, yet they were instituted 
as the types or figures of the atoning sacrifice of Christ, 
whose blood cleanseth from all sin. Now this was the 
proper notion of a sin offering ; the guilty person laid 
his hands on the head of the devoted victim, confessed 
his sin and prayed that the life of the innocent creature 
might be accepted instead of his own. Hereby the sin- 
ner acknowledged the justice of God in punishing sin by 
his death, at the same time that he expressed his hope 
in the mercy of his judge. Accordingly, when Christ 
appeared in the end of the world, " to put away sin by 
the sacrifice of himself," he was cut off, but not for him - 
self, but died « the just for the unjust." For the sa- 
crifices which prefigured his death, were substituted m 
the room of the offender, and died instead of the sinners 
for whom they were offered. This notion of sacrifices 
prevailed over the whole world, both Jews and Gentiles, 
And therefore, as they could not purge the conscience nor 
expiate the guilt of sin, but were emblems of the aton- 
ing sacrifice of Christ, we must conclude, that he died 
in the room of sinners, that they might be released from 
their obligations to punishment and be entitled to eter- 
nal life through the merits of his death. 



CHRIST THE SAVIOUR OE XOST SINNERS.- 

Now, the son of God did not make himself an offering 
for sin in order to move and incite the father to enter* 
tain thoughts of pity and compassion for sinners, as 
though he had no tenderness for us, until he was pre- 
vailed upon by the atonement and intercession of Christ, 
to forgive our offences and receive us into favor : for he 
first loved us and gave his son to die for us. His com- 
passion for the human race was the reason of his provi- 
ding the ransomer in his own bosom, and it was his love to 
us which engaged him not to 66 spare his own son," « but 
to lay on him the iniquity of us all." But we are to consi- 
der this wonderful exertion of love, as a wise and just 
consultation for the honor of his perfections and moral 
government of the world, and at the same time a neces- 
sary provision for the display of his pardoning mercy 
and grace, in consistence with the claims of justice and 
government. It does not suppose him cruel and implaca- 
ble, until he is appeased by blood or softened by sacrifice, 
for gecdness and compassion are essential to his nature : 
but as he is an holy God and the righteous governor of 
the world, the honor of his attributes, the wisdom of his 
government, and the authority of his laws, must be sup- 
ported, while mercy and grace are exercised to his guilty 
subjects. The atonement of Christ is therefore to be 
considered as a glorious contrivance, of infinite mercy 
and grace, to open a way for the exercise of pardon in 
such a manner as would at the same time awaken in the 
minds of his rational creatures, an awful sense of his 
aversion to sin, and preserve a becoming reverence for 
his laws. And what could have a greater tendency to 
shew his abhorrence of sin, and his holy jealousy for the 
honor of his laws, and his regard to the happiness of his 



CHRIST THE SAVIOUR OF LOST SINNERS. 7S 

moral creation, than that he would not forgive sin upon 
less difficult terms, than the son of God's giving himself 
a ransom for the world* We know not how far it might 
affect the state of other rational heings, give them dis- 
advantageous ideas of the supreme lawgiver, and coun- 
tenance a rebellion among them 5 to see a whole world 
of offenders, how long or how greatly soever they have 
sinned, admitted to his favor without any satisfaction 
or atonement. But to prevent these ill impressions, God 
has shewn that he so hated sin, that he gave his only 
begotten son, rather than not condemn sin in the flesh ; 
that when man had sinned, nothing that mere man could 
do, was of sufficient efficacy to restore him again to the 
forfeited friendship of his. Maker. He has laid the plan 
of our redemption in so amazing a manner, that crea- 
tures of another order could have no grounds to expect 
such favor, if they revolted from their allegiance to him ; 
at the same time, that we have reason to admire and 
adore the condescension and mercy of our offended so- 
vereign, who has accepted the sacrifice and atonement of 
his son for us, when he might have insisted on our suffer- 
ing the penalty of his broken law, in our own persons. 

2. Jesus Christ came to save his people by shedding his 
Mood on the cross, to confirm the truth of his doctrines 
and to seal a pardoning and justifying covenant 

He sealed a covenant by his death, which frees, from 

eternal condemnation, « all, who are in Christ Jesus, 

who walk not after the flesh, but after the spirit all 

who are renewed by the spirit of grace, and consequently 

walk before him in newness of life. God hath made 

I* 



CHRIST THE SAVIOUR OF LOST SINNERS. 



us accepted in the beloved ; " in whom we have redemp- 
tion through his blood, the forgiveness of sins, according 
to the riches of his grace."* This was the great power 
and right, with which Christ was invested at his resur- 
rection* "For God hath exalted him to be a prince 
and a saviour, to grant repentance and remission of 
sins.f In this sense we are to understand, the sacri- 
ficial phrases, 66 our being washed from our sins in the 
blood of the lamb," and " his blood cleansing us from 
all sin." A free and full pardon may be obtained accord- 
ing to the tenor of the gospel covenant, which was rati- 
fied and confirmed by the blood of Christ. The au- 
thority of Christ to forgive sins is a plain and intelligi- 
ble doctrine ; as every king has the prerogative of for- 
giving offences against his government. But how the 
exercise of this power is ascribed to the blood of Christ, 
we may learn from what he himself says of it in the in- 
stitution of his supper : " This is my blood of the new 
covenant, shed for the remission of the sins of many f>-\ 
in evident allusion to the confirmation of the covenant 
between God and the children of Israel by the media- 
tion of Moses.§ Moses having repeated the laws and 
judgments of God in the hearing of the people, and re- 
ceiving their consent to obey them, wrote them in a 
book ; and after sacrifices of praise and friendship were 
offered, he proceeds to confirm the covenant, by dividing 
the blood of the sacrifices, and with the one half sprink- 
ling the altar, to signify the confirmation of the cove- 
nant on the part of God, and witli the other half sprink- 



fAct, v, 31. 
§Exod. xxiv, 8- 



+Mat. xxvi, 28. 



CHKIST THE SAVIOUR OF LOST SINNERS. 



75 



iing the people, or the heads of the twelve tribes, to 
signify their consent to it ; he then proclaimed with a 
loud voice : " behold the blood of the covenant, Jeho- 
vah hath made with you." To this solemn transaction 
ratified by the blood of sprinkling, our Lord alludes, 
when he calls his own blood, the blood of the new cove- 
nant, which was ratified and confirmed by his death. 
So that the remission of sins is ascribed to the blood 
of Christ, as by the shedding of it, that gracious cove- 
nant was confirmed which ensures pardon and forgive r 
ness to those that repent of their sins and turn from them 
to God and their duty. And when upon their repen- 
tance and conversion, their sins are pardoned, they are 
said 66 to be washed and made clean through the blood 
of the lamb, which taketh away the sins of the world." 

But as the scriptures often represent this invaluable 
privilege of christians, the remission of sins under the 
notion of justification ; we shall add that christ sealed 
a justifying covenant by his blood ; by which we are 
delivered from our obligations to punishment, and are 
treated as if we had not sinned. " Being justified freely 
by his grace, through the redemption that is in Jesus 
Christ ; whom God hath set forth to be a propitiation, 
through faith in his blood, to declare his righteousness 
for the remission of sins."* Justification supposes that 
a person is charged with a crime in court, and that a 
plea is entered on his behalf, either by himself or his 
advocate. If he is not guilty of the charge, he is jus- 
tified and not pardoned $ if he is found guilty, he may 



*Rom. in, 25 



7t» CHRIST THE SAVIOUR OF Z03T SINNERS, 

be pardoned, but cannot be properly and strictly justi^ 
fied. This is easily applied in the affair of our justifi- 
cation before God. AVhen charged by God or our own 
consciences with the violations of the divine law, we 
cannot deny the charge and plead not guily, but must 
rely on the mercy of the judge for pardon and delive- 
rance from condemnation. But, though, we fly to mer- 
cy for protection from the sentence of the righteous law 
of God ; yet this is not the whole of our plea. No : we 
plead an atonement made, a sacrifice appointed and ac- 
cepted, a new covenant established by the son of God 
and sealed with his blood ; and upon this plea pardon 
is dispensed through a mediator, who died for our sins 
and rose again for our justification. So that gospel par- 
don is forgiveness upon a plea, upon a covenant and in 
a way that is honorable to the justice, wisdom and 
righteousness of God, and therefore is justification as 
well as pardon while a wicked man is unreformed by the 
methods of divine grace, perseveres in his wicked ways, 
and is not brought to repentance and a cordial compli- 
ance with the gospel covenant, he cannot deny the 
charge brought against him by the law of God, nor can 
he be justified or pardoned by the tenor of that cove- 
nant, while he continues in his sins. But the reformed 
and penitent sinner can plead his repentance and com- 
pliance with the new covenant and the atonement that 
was made for his sins by the blood of Christ ; and is 
therefore justified and pardoned. For when God, 
through Jesus Christ, has pardoned a sinner, on the 
terms of the gospel ; he is in the eye of God and of the 
law a righteous person and will be treated as such, 
being free from condemnation and having obtained a 



CHRIST THE SAVIOUR OF XOST SINNERS. 77 

right to the justification of life. In a word, the son of 
God has so pleased the father by his active and passive 
obedience, that he has in consequence of what he has 
done and suffered, " exalted him on high, to be a prince 
and a saviour, to grant repentance and remission of sins f 9 
and has given him authority to pardon repenting sin- 
ners and to justify the ungodly, upon their conversion 
to God, and to bestow upon them eternal life, as the 
rree and gracious reward of their fidelity to him till the 
close of life. 

3. Jesus Christ came to save those that were lost, by de- 
livering them from the dominion of sin and Satan, by 
his word and spirit* 

He employs his gospel to break the power of sin ia 
the soul, and to turn the heart from the love and prac*- 
tice of sin, to the love and practice of holiness by a 
thorough conversion to God. When the gospel, that 
divine word of truth and power, enters the heart and 
changes its principles and temper, it escapes from the 
dominion of sin, and being made free from the law of 
sin and the bondage of Satan, the man becomes a ser- 
vant of righteousness ; and subjects himself to the laws 
and service of God ! Now the truths of the gospel are 
calculated to effect this glorious change, as they are the 
most important and interesting truths with which we 
can be acquainted 5 and such as have a tendency to 
open the blinded eyes and to make us wise unto salva- 
tion. The gospel of Christ sets before us, in the most 
striking point of light, the method by which alone we 
may escape from that destruction* which hangs over our 



78 CHRIST THE SAVIOUR OE LOST SIN NEKS. 

guilty heads ; together with the most alarming motives 
and considerations to engage us to fly from the wrath 
to come. And when the truths of the gospel enlighten 
the mind and change the heart, Jesus Christ thereby de- 
livers the soul from the bondage of corruption to serve 
God in newness of life. Such persons are then said " to 
know the truth, and to be made free by it." " If 
the son make you free, then are ye free indeed."* 
This is certainly the noblest freedom and the most ho- 
norable liberty that any of the fallen sons of Adam can 
boast, by which a man is delivered from the power 
of evil inclinations and vicious habits, through the in- 
strumentality of the gospel shining in the heart and 
transforming it into the divine image. But to render 
the word of God effectual to our salvation, Jesus Christ 
has also purchased the holy spirit to be poured out upon 
us, that he may bring the truths of the gospel home to 
the conscience with divine poAver. It is the office of the 
holy spirit in the ceeonomy of redemption " to take of 
ihe things of Christ," his precepts and doctrines, " and 
to shew them unto us" in such a clear and affecting 
point of light, that they may prosper to the end, where- 
to they are sent, pulling down the strong holds of sin 
and Satan, and bringing our hearts and lives into the ' 
obedience of the gospel. When men's eyes are opened 
by the spirit of God attending the truths of the gospel 
they are by the sacred influence of it turned from dark- 
ness unto light and from the power of Satan to serve the 
living and true God. And that this was the gracious 
design of Christ's appearing in the character of a prot 



*Joh. vni, 36, 



CHRIST THE SAVIOUR <KF I»OST SIGNERS. 79 

phet and teacher sent from God with the words of sal- 
vation in his mouth is evident from * « the grace of 
God, that is the gospel, which bringeth salvation, hath 
appeared unto all men, teaching them, that denying all 
ungodliness and wordly lusts, they should live godly, 
soberly and righteously in the present evil world, look- 
ing for that blessed hope, the glorious appearance of 
the great God and of our Saviour Jesus Christ, who 
gave himself for us, that he might redeem us from all 
iniquity and purify us to himself a peculiar people, zea- 
lous of good works*" 

4*. But Christ also came to save those that were lost with 
an eternal salvation. 

All his sufferings in life and at his death, together 
with all the methods of his providence and grace, have 
their full and final accomplishment in the salvation of 
our immortal souls. As it is his efficacious and holy 
will, that those whom the father hath given him, should 
be with him where he is, that they may behold his glory 
and be happy in the manifestation of his eternal love, 
he has promised that he will come again and receive 
them to himself, when he has sanctified them by his 
grace and made them " meet for an inheritance with the 
saints in light and that their salvation might be com- 
plete, he has also promised to unseal the prison of the 
grave, to call forth their sleeping dust from the house of 
corruption, and rebuild the whole man in a glorious im- 
mortality and ineffable joy. When he expired on the 



*Tit. ii, 11. 



89 CHRIST THE SAVIOUR OF XOST SIGNERS. 

cross he conquered " death and him that has the power 
of death, that is the devil." And hence, at the appoint- 
ed hour, when he will come in the glory of the father, 
with his holy angels, he will issue the sovereign orders 
which shall be heard through all the silent repositories 
of the dead ; " and he shall send forth his angels to ga- 
ther his elect from the four winds of heaven." Cloathed 
with the Redeemer's spotless righteousness and made 
perfect in his glorious image, their mortal part shall put 
on immortality, and they shall hear the transporting sen- 
tence pronounced by the mouth of their judge, « Come 
ye blessed of my father, inherit the kingdom prepared 
for you from the foundations of the world." And when 
the grand solemnity is concluded, he will lead them for- 
ward amidst the joyful acclamations of their elder bre- 
thren, to those mansions of joy and rest, which he has 
purchased for them with his blood. Millions, and mil- 
lions of ages shall roll on, while they are continuing to 
enjoy the smiles of his countenance, and when they are 
past and gone, their happiness is but beginning, is as far 
from a period as it was at the first moment of their in- 
troduction into the paradise of God. " Eye has not 
seen nor ear heard, nor has it entered into the heart of 
man to conceive either the dignity or duration of their 
future inheritance." It is a portion large as their most 
extensive wishes, durable as their immortal souls, and 
worthy of a God to bestow. This is the salvation which 
the son of man came to procure, for the degenerate 
posterity of Adam. 

APPLICATION. 

See now, my friends, and behold and admire the stu- 
pendous scheme of divine mercy and grace through a 



CHRIST THE SAVIOtik OF £OST SIXXERS. Si 

Redeemer. A world of rational and immortal beings 
rescued from overwhelming misery and distress, a world 
made happy — everlastingly happy, if their own impeni- 
tence and ineorrigibleness in sin prevent it not. And say, 
what sentiments it ought to inspire. Why, sentiments 
of gratitude too big to be uttered, too fervent to be con- 
cealed ! We think no language too harsh, no usage too 
severe for the degenerate person who could be guilty 
of base ingratitude to a generous friend and father of 
his country, who only lives to serve and would gladly 
die to save it from destruction. But what are all the 
heroes and patriots that ever lived, in comparison with 
the great deliverer of mankind ? Or what are all the 
blessings which they have procured for their generation, 
in comparison with "glory, honor, and immortality?'' 
Lighter than vanity and nothing, when laid in the ba- 
lance with a " far more exceeding and eternal weight 
of glory f* the greatest blessing that man could receive 
or even God bestow. Behold with an eye of faith, a 
spectacle, worthy to be beheld by God with pleasure, 
and by angels with wonder and astonishment ; a specta- 
cle more august and awfully glorious, than was ever 
exhibited on the theatre of nature before. Behold the 
adorable son of God, whom angels and arch angels are 
commanded to worship, pouring out his sacred blood for 
rebels to his crown and dignity ; bearing the insults of 
the wretches he came to save, expiating the sins of an 
ungrateful world, and procuring the happiness of a rank 
of beings involved in ruin and misery, beyond the power 
of language to express ! Behold him bleeding a sacred 
victim on the accursed tree, to make an atonement for 

our sins, and groaning under the weight of his father^ 

M 



S2 CHRIST THE SAVIOUR OF XOST SINNERS. 

wrath, which we had deserved to feel in our own per- 
sons, until at last he hows his sacred head, and shuts up 
the solemn scene with these comprehensive words : — 
" Father it is finished the great, the stupendous work 
is done 5 the universal sacrifice is completed, whose vir- 
tue and efficacy extends from the foundations of the 
worldto the final conflagration, from the hirth of time 
to its period • and which hoth angels and men shall con- 
template throughout eternity with awful joy and grati- 
tude And can we, my friends, the favored suhjects of 
these astonishing endearment, hear of this prodigious 
expence of goodness, with a cold insensibility and a stu- 
pid indifference ? Can we ever turn our thoughts to this 
marvellous contrivance of wisdom and grace, without 
hearts overflowing with gratitude and love to him, whose 
bowels of mercy yearned over us with divine compassion 
and provided the Saviour j and to him, who being in the 
form of God, humbled himself unto death, even the 
death of the cross, to raise us to the exalted privilege 
of becoming the sons and daughters of the most high 
God. If we find ourselves affected with endearing senti- 
ments of lo> e towards virtuous characters, which we read 
of in ancient history 5 if, while their story is represented 
in our view, we feel our hearts interested in their favor, 
if we honor and esteem even the distant patriot, with 
whom we have no connection, and from whom we can 
derive no advantage, how much more should we esteem 
and honor and love the great Redeemer, the benefit of 
whose actions and sufferings reaches to all ages and all 
nations ! What are the heroes of antiquity to us, or we 
to them, who might have been an honor to the age in 
which they lived, but are of no service to us 5 like the 



CHRIST THE SAVIOUR OF LOST SINNERS. 83 



sparkling stars in the midnight sky, which are the 
sources of light and heat to their own systems, hut 
whose feehle rays do scarcely reach this distant world, 
to give us notice of their existence. But our Saviour 
was a person horn for the whole world; and his birth, 
was " glad tidings of great joy to all people, a light to 
the Gentiles and the glory of his people Israel." " O ! the 
height and the depth, the length and the breadth of the 
love of God in Christ Jesus, which passeth knowledge !'* 
Hard and obdurate indeed must that heart be, which 
can attentively meditate on this amazing scene, the re- 
demption of our ruined world by Jesus Christ, without 
feeling the most lively emotions of gratitude, without 
being constrained by the powerful efficacy of his love to 
live to him, 66 who first loved us and gave himself for 
us ; that lie might purify us to himself, a peculiar peo= 
pie zealous of good works. 55 

Let us, my friends, ever remember that our Saviour 
came into the world to save us from our sins, as well as 
from the penal consequences of them in the future state. 
In vain do we expect to be saved by his death, as a com- 
plete satisfaction for sin, unless we are sanctified by his 
spirit and made holy as he is holy. He came not to make 
our repentance and obedience to the divine laws unne- 
cessary, but to make them accepted of God. We are 
not our own, we are bought with a price, even the pre- 
cious blood of the son of God. Let us therefore serve 
him with our souls and our bodies* which are his. 

And now, my friends, suffer me in the conclusion, to 
urge it upon your consciences, with all the earnestness 



Si CHRIST THE SAVIOUR OF 10ST SIXXERS. 

ami importunity which a matter of so much importance 
demands, to enquire with impartiality, whether the de- 
sign of Christ's coming into the world, has taken place 
with respect to your souls ; whether the hirth of a Savi- 
our has been " glad tidings of great joy to you :'' or 
whether his labors and sufferings have convinced you of 
your need of a Sav iour and brought you to a cordial com- 
pliance with the gospel covenant. ~No doubt, you hope 
favorably concerning yourselves : but do your tempers 
and lives lay a solid foundation for your hopes. Re- 
member, that it is the idlest dream that ever imposed 
upon the human understanding, to hope that you may 
be interested in his death and sufferings, while you do 
not imitate his example nor live by his gospel. How 
inexcusable therefore must we be, if, under all the glo- 
rious advantages we enjoy by the coming of a Saviour, 
w e nevertheless continue impenitent and die in our sin 
at last. Shall the blessed Jesus set so high a value on 
an immortal soul, as to think it worth all his labor and 
pains to rescue it from eternal destruction? And shall 
we, notwithstanding, plunge ourselves into remediless 
ruin, by our neglect of this great salvation, and a foolish 
attachment to things, which in this comparative view, 
are lighter than vanity? Shall Ave thus requite 6i the 
God that made us and the Lord that redeemed us with 
his own blood.*' 

You may indeed think of these things as you have 
often done, with a cold indifference and neglect : but 
believe it, you must one day appear in the presence of 
that Saviour, who came to save them that were lost, to 
account for all your delays and carelessness, your mis- 



CHRIST THE SAVIOUR OP XOST SINNERS. 85 

pent Sabbaths, your abused ordinances, your slighted 
calls and broken covenants : for " he will be revealed 
in flaming fire, to take a dreadful vengeance on all them 
that know not God, and obey not the gospel of his son.' * 
These are not visionary notions, this is not an empty 
harrangue : there is a glorious reality in the gospel to all 
those who cordially comply Avith the design of Christ's 
coming into the world, and it is full of amazing terror 
to all that neglect this great salvation. Let us then 
labor above all things, to secure an interest in that great 
salvation, which he came to purchase for us with his 
blood. Let us depend on the merits of his atonement for 
the pardon of our sins, and on the grace of his spirit, to 
enable us to comply with the gospel covenant ; and let 
us make it the constant business of our lives, to adorn 
the doctrines of God, our Saviour in all things, " walk- 
ing as becomes those that are redeemed by the blood of 
Christ." 



SERMON V. 

THE HOLY SPIRIT THE COMFORTER, 



JOHN, XIV, 16, 

JLnd I will pray the father, and he sliall give you ano- 
ther comforter, that he may abide with you forever ; 
even the spirit of truth, &c. 

X t fof a slight survey of our situation and circum- 
stances in the present world, tlie light of nature alone 
is sufficient to shew, that we are weak and indigent 
creatures, surrounded with innumerable wants and in- 
nrniities, and exposed to dangers of every kind, and 
from every quarter. We are neither able to supply our 
returning wants, nor sagacious enough to foresee ap- 
proaching dangers, nor powerful enough to ward them 
off. So blinded arc our minds by prejudices, and so 
enslaved by the darkening influences of various contend- 
ing passions, that " it is not in man that walketh to di- 
rect his steps." Notwithstanding all the boasted re- 
Jmexnents of philosophy, so sensible were the wiser 
Heathens of their weakness and ignorance, that they 
earnestly desired divine illumination and assistance from 
above, and acknowledged that their situation was such, 
that it was worthy of a God to interpose for their re- 
lief. The feeble light of nature, when cultivated by 



THE HOLY SPIRIT THE COMFORTER. 87 

the most sedulous care ; they found insufficient to pre- 
serve them from daily errors in sentiment and practice, 
or to support the mind under the various troubles and 
perplexities of life. — But it is a glory peculiar to the 
christian religion, that it is capable of yielding light 
and direction in the path of duty, and even joy and 
triumph to the mind, in the midst of calamities, in 
which the strength of nature and philosophy can hardly 
afford arguments for patience. These boasted aids are 
like a candle in a tempestuous night which is frequently 
extinguished in the midst of the storm, and instead of 
directing and cheering the weary traveller, leaves him 
on a sudden in darkness, horror and fear. But the gos- 
pel is " a light to our feet and a lamp to our paths." 
It directs us where we may find an ample provision for 
all our wants of a spiritual kind, and at the same time 
excites us by the most convincing arguments to repair 
to that unwasting fountain for that purpose. It teaches 
us, that in our blessed redeemer are lodged all the 
rich treasures of wisdom and grace, and gives us en- 
couragement from the unbounded compassions of his 
heart, to expect from him all that gracious supply, 
which our various cases require. He has purchased 
the holy spirit, with all those sanctifying, comforting, 
and strengthening influences, which are necessary to 
subdue our corruptions, to support us under trouble, to 
assist us in the performance of duty, and to prepare us 
for the joys of a happy immortality. And as all fulness 
dwells in him, whereby he is able to satisfy the largest 
desires of his children, such also is his tenderness for 
them, and his continual desire to promote their happi- 
ness that he ever manifests the greatest readiness to 



88 



THE HOXY SPIRIT THE C0MF0RTE1L 



eommunicate of his fulness, to answer the various pur- 
poses of the spiritual life. 

These observations are abundantly verified by the 
consideration of the circumstances in which he made 
the encouraging promise in our text, to his disconsolate 
disciples. In the context, touched with the most ten- 
der concern for their comfort, he is preparing them to 
bear his removal from them, which was now approach- 
ing, with patience and resignation. He informs them, 
that he was going before them to prepare a place for 
their reception in the mansions of his father's house, 
and that " he would come again and receive them unto 
himself, that where he was, they might also be." This 
was one ground of consolation, which he afforded them. 
Another was, that although he was necessarily absent 
from them, for a little time, yet they should not want 
any supply of wisdom and strength, which their circum- 
stances required ; for whatsoever they should ask in his 
name, he would procure it for them from his heavenly 
father. And in the last place, to shew them that he 
could not be unmindful of them, when surrounded with 
all the glories of his exaltation at the right hand of the 
majesty on high, he assures them thathe^vould "pray 
the father, and he would give them another comforter, 
that he might abide with them forever, even the spirit 
of truth." The presence of this comforter was of so 
much consequence to them, that he tells them in ano- 
ther place, that it was expedient for them, that it was 
for their interest, that he should go away from them, 
for otherwise the comforter would not come to them. 
By this he signified to them, that his own presence with 



THE HOItT SPIEIT THE COMFORTER* 



S9 



them would not counterbalance the loss they should sus- 
tain by the absence of this comforter. 

In this consolatory discourse with his disciples, we 
behold not only the general care which the blessed Re- 
deemer exercises over all his children, which is sufficient 
to engage them cheerfully to trust him for providential 
supplies, while they are engaged in his service : but also 
the most affectionate discoveries of his very heart, over- 
flowing in every sentence with the kindest concern, not 
only for the safety but also for the comfort of all his peo- 
ple, who, through the preaching of his word in the suc- 
ceeding ages ©f his church, should believe on his name. 
Herein we see a lively image of that tenderness with 
which he will another day, 6i wipe away all tears from 
their eyes f 9 and particularly from the gracious promise 
of our text, the disconsolate believer who is mourning un- 
der a sense of his remaining corruptions, and the 'conse- 
quent apprehensions of his heavenly father* s displeasure, 
may derive abundant support through the tiresome pil- 
grimage of life, and encouragemnet to hope, that being 
sealed by the spirit of promise he shall be safely conducted 
through all the troubles and storms of the present state, 
and brought at last to the mansions of his father's house 
above. For surely when he spoke these reviving words? 
he was also solicitous that our hearts should not be 
troubled, and therefore provided a noble cordial, the 
strength of which shall continue to the remotest ages 5 
for this comforter shall abide with his children forever. 

As we propose, this day, in humble obedience to the 

f ommand of Christ, to sit down at the Lord's table, and 

N 



*/0 



THE I*0!l.Y" SPIRIT THE COMPORTEB, 



to commemorate the death aud love of our absent Re- 
deemer, Ave could not fix upon a more proper way of 
employing your attention on this solemn occasion, than 
fey leading your thoughts into a particular survey of this 
gracious promise, which he designed for the comfort 
and encouragement of all his children. While we are 
discoursing on this refreshing subject, we hope that yo» 
will accompany us with your ardent aspirations to hea- 
ven, that this sacred comforter would draw near to u& 
by his gracious influences, that we may know and feel 
the rich import and glorious extent of this animating 
promise* 

For the sake of your memories, we propose, througfe 
divine assistance, to throw our thoughts on this subject 
into the following method* We shall consider, 

I. Who this Comforter is who is sent by the father and 

the son 2 

II. For what purposes he is given ? 

HI. What is our duty in consequence of such a gift I 

I. Who is this Comforter who is sent by the fathei? 
and the son ? 

There can be no doubt, but that the third person of 
the adorable trinity, is here intended as the office as- 
cribed to him in our text, is the part which the sacred 
oracles ascribe to him in the ceconomy of our redemp- 
tion. He is described under various characters in scrip- 




THE HOLY SPIItIT THE COMFO&TEU. 91 

ture? such as " the holy spirit,' 'the holy ghost/ ( the 
eternal spirit,' 6 the spirit of God,' 6 the spirit of Christ,' 
'the spirit of truth," of grace, " of glory and of power." 
He is stiled the spirit of God, not only because he is 
sent by the father, hut also in a sense more sublime and 
peculiar. He is the spirit of God in as intimate a 
sense, as the spirit of a man is the man ; as is plain from 
the apostle's comparison : " the spirit searches all things? 
even the deep things of God : for what man knoweth the 
things of a man, save the spirit of man which is in him ; 
even so the things of God knoweth none, but the spirit 
of God."* This makes it evident, that there is such a 
close and intimate union subsisting between God and the 
spirit of God, as that he is privy to his most abstruse 
and hidden counsels, in the same manner as the human 
spirit is conscious of all the thoughts and intentions of 
the man. The incommunicable perfections of the adora- 
ble God, are frequently ascribed to him in sacred writ? 
such as eternity, omniscience, omnipresence. " Whi- 
ther shall I fly from thy spirit," says the Psalmist.f It 
cannot be easily conceived, how all christians through 
the world could be directed to expect his influences* 
without supposing him to be possessed of that divine 
perfection, omnipresence. We can by no means appre- 
hend it possible, that a finite being could have access to 
all minds at once. These things shew that he is God 
equal with the father and the son, and the third person 
of the sacred trinity, the great object of the christian 
worship. How he has obtained the peculiar title of the 
holy spirit, in contradistinction from the father and the 



*l,Cor. xt. 



t Ps. cxxxix, 7. 



03 i'HE HOLY SPII1IT THE C0MFOHTE&. 

son, we may learn from considering, that lie is described 
every where in scripture, as conversant with human 
minds, assisting them with his divine and holy inspira- 
tions, invigorating and empowering them by his streng- 
thening influences, and enabling them to think and act 
with more energy and power, in the knowledge of truth 
and the practice of holiness, than what belongs to the 
spirit of a man or a mind purely human. 

But it is in a very different sense that he is stiledthe 
spirit of Christ. We know that Jesus Christ is said to be 
" full of the holy ghost," to be « anointed with the holy 
ghost," and to have the " spirit without measure."-— 
Whatever he did is said to be done by the holy ghost : he 
was led by the spirit, cast out devils, and did other mi- 
racles by the spirit of God : he gave commandments ta 
his disciples through the holy ghost, and offered himself 
upon the Cross through the eternal spirit. This' may 
seem a sufficient foundation for his being stiled the spirit 
of Christ : but if we stop here, we shall come far short 
of the scripture notion of this appellation. Christians 
arc also said to be " born of the spirit, 5 ' to be " led by 
him," to be *< full of the holy ghost," to work miracles, 
speak divers tongues, prophesy, and to do ail good and 
holy actions, by the spirit of God ; and yet this sacred 
person is never called the spirit of David, of Peter, or 
Paul. 

To comprehend this more fully, let us consider tfee 
character which Jesus Christ sustained on earth, viz. 
the representative of the whole human race, the great 
exemplar of the human nature restored to its primitive 





THE HOLY SPIRIT THE COMFORTEB, 9$ 

integrity. According to this, it is familiar with the 
apostle Paul, to consider the whole assemblage of chris- 
tians through the world, as his hody, and individually 
as members of this body, doing whatsoever they do, and 
receiving whatsoever they receive in him. Hence, we 
are chosen, adopted, sanctified, crucified to the world, 
raised from the dead in him. Hence is the edifying of 
his body, till we come to a perfect man, " to the mea- 
sure of the stature of the fullness of Christ y 9 that is, 
till the christian body be compleated by the union of all 
its members, which will then be commensurate to the 
fulness of Christ ; so that the loss of a single christian 
would be the loss of a member of Christ's body, which 
would render it imperfect. As the whole assembly of 
christians therefore, is represented as the body of Christ, 
and as they are all actuated and led by the holy ghost, 
this sacred agent, for this reason, is called the spirit of 
Christ. He is also stiled the spirit of Christ, because, 
by his meritorious death and sufferings, he purchased 
the sacred influences of the spirit, which were therefore 
treasured up in his hands, to be communicated by him 
to his members, for their support and refreshment in the 
spiritual life. 

This serves to explain what our Saviour says to his 
disciples, when conversing with them concerning the 
coming of this comforter, and concerning the necessity 
of his own ascension to heaven, previous to their receiv- 
ing this promise of the father. " If I go not away, the 
comforter will not come unto you : but if I go I will 
send him unto you." For since the holy ghost was the 



0& THE HOLY SPIRIT THE COMFORTER, 

spirit of Christ, who possessed him with all his saered 
influences, in fulness and without measure, to be after- 
wards diffused by him in various measures and propor- 
tions, through his mystical body ; it seems at least pro- 
foable, from the whole ceconomy of redemption, that 
while our blessed Redeemer remained on earth, and the 
work assigned him was not yet compleated, the influen- 
ces of the holy spirit were in a great measure confined 
to his sacred person, and no farther communicated by 
liim, but occasionally and in a certain degree, to his 
apostles and disciples, for particular purposes. Hence 
the evangelist observes, that " the holy ghost was not 
yet given, because Jesus was not yet glorified. 9 '* But 
when the work of redemption was compleated, and he 
ascended up on high, to enter into his glory, then he dis- 
tributed the several gifts of the spirit to his disciples, to 
qualify them for the propagation of the gospel through 
the world ; and larger measures of the sanctifying and 
illuminating influences of the spirit, were imparted to 
christians for the various purposes of the spiritual life. 
For we are not to imagine, that the extraordinary and 
miraculous powers, which appeared in the first ages of 
Christianity, were the only influences of the holy ghost : 
for there is no grace, no virtue, not even so much as a 
good thought or pious resolution, but what in the scrip- 
ture account of things, is owing to the kindly sugges- 
tions and efficacious operations of the spirit of grace.—- 
This brings me to consider, 

II. For what purposes the holy spirit is given. 

* Job. vii. 39. 



THE HOLY SPIRIT THE COMFORTER. 95 

1. The miraculous gifts of the spirit were designed to give 
sufficient attestations of the truth of a divine revela* 
Hon, 

This sacred agent acted as a spirit of prophecy un- 
der the first dispensation. " Holy men of God spake as 
t were moved by the spirit of God."* « The spirit 
< Christ was in them testifying the things which they 
delivered."! In the primitive ages of Christianity, his 
extraordinary influences were very surprising and ex- 
tensive. By him the apostles and first publishers of the 
gospel, were enabled infallibly to make known the will 
of God for the salvation of the world, being endowed 
with such supernatural qualifications for the services to 
which they were called, that their enemies « were not 
able to resist the spirit by which they spokc."^: The 
holy spirit gave many miraculous attestations to the 
truth of Christianity, by the gift of tongues and by many 
other signs and wonders. These were peculiar to the 
first age of Christianity and necessary for the laying the 
foundations of the gospel church, but not designed to 
be continued in after times, as the revelation of the 
divine will was then completed, and sufficient provision 
made for conveying the same down to the succeeding 
ages of the church. 

But although these miraculous operations of the spirit 
ceased, when there was no further occasion for them, 
yet there are the common and sanctifying influences of 
grace, which are absolutely necessary for the beginning 



*2. Pet. i, 21. 



f 1. Pet. i, it. 



| : Act. vr, 10 



£6 



THE IIOXT SPIRIT THE COMFORTER* 



and progress of the spiritual life in the soul, which are 
still bestowed upon christians in various proportions. — 
Therefore we add, that 

2, The spirit of God is given to illuminate the mind in 
the knowledge of Christ, and to renew and change the 
heart 

The melancholy condition of all men by nature is, that 
all the powers and faculties of the soul are miserably 
perverted by sin. Our understandings are darkened, 
our wills stubborn and refractory to the divine com- 
mands, our consciences are hardened, our affections and 
passions are set upon wrong objects, and our resolutions 
and attempts for a reformation are too often weak and 
ineffectual. But the influences of the holy spirit are 
communicated to remedy this fatal disorder of the soul. 
He enlightens the darkened understanding and brings the 
truth of the gospel home to pur consciences, with divine 
power and energy, by representing them in such a strik- 
ing point of light, and engaging our attention to them, 
that our hearts are brought under the influence of them, 
Thus he " takes of the things of Christ and shews them 
unto us,' 6 shining into our minds to give us the light of 
the knowledge of the glorious God in the face of Jesus 
Christ." Thus he gives us new apprehensions of the ador- 
able God, as being of purer eyes than to behold iniquity, 
and yet as exercising through a Redeemer the unsearcha- 
ble riches of his grace and mercy to our degenerate race, 
in perfect consistence with the various claims of his jus- 
tice, wisdom and truth, and with the rights of his moral 
government of the world. Thus he convinces us that we 




THE HOiY SFIBIT THE COMFOBTEB. 



have mined ourselves, tliat we have exposed ourselves to 
the just resentment of an offended God, and that we are 
unable to recover ourselves from the ruins of our fall, or 
from the guilt and bondage of sin. Thus he persuades 
us that we stand in need of the interposition of the great 
Bedeemer of mankind, and that he is both able and 
Trilling to save. 

By the sacred influences of the holy spirit, the soul is 
brought to see the suitableness of the Redeemer's cha- 
racters and oflices to its own condition, and to value an 
interest in his death and righteousness, above every 
worldly consideration, as a miserable captive would 
prize a deliverance, or a condemned malefactor would 
esteem a pardon. By these means the stubbornness of 
the will is removed, so that every high thought that ex- 
alteth itself against the knowledge of Christ, is brought 
into subjection to him, and we are made willing in a day 
of his power, to accept of him in all his characters and 
offices, on the terms of the gospel. Hereby we are 
brought to choose God for our .portion and happiness, 
Jesus Christ for our saviour and redeemer, and the 
holy spirit for our sanctifyer and comforter. By this 
sacred agent our hard and stony hearts are melted down 
into a penetential sorrow for sin, and a cheerful readi- 
ness to comply with every commanded duty. Our affec- 
tions which are too much engrossed by lying vanities and 
empty shadows, are in some good degree disengaged 
from worldly attachments and set upon things above. — - 
It is he alone that strengthens our weak resolutions to 
forsake every false and wicked way, and animates our 
feeble endeavours to turn unto the Lord our God, with 



OH THE HOLY SPIRIT THE COMTORTEE. 

all our hearts. In a word, it is by his continued influx 
ences that we are enabled to die unto sin and to live unto 
holiness. Thus we are said « to be born of the spirit, 
to be renewed in the temper of our minds, to be trans- 
formed into the divine image, from glory to glory, even 
as by the spirit of the Lord." Thus the soul experi- 
ences that saving change, whereby all old things are 
passed away and all things are become new. But this 
is not all, 

3. The spirit of God is also given to make us fruitful 
and progressive in holiness. 

We are indebted to the spirit of grace not only for 
the implantation of grace in the soul, but our progress 
in the road to eternal life is also to be ascribed to the 
operations of the same almighty agent. When his di- 
vine influences are communicated to the christian, they 
enable him to bring forth the fruits of holiness ; and 
the soul, which was before justly compared to a bar- 
ren wilderness, which .produces nothing but thorns and 
fyriars and other useless shrubs, is now like a watered 
garden, which abounds with a rich variety of the most 
useful and agreeable productions. By our vital union 
to Jesus Christ, which is effected by the operations of 
the spirit of grace, working faith in us, we are enabled 
to bear much fruit. " I am the vine,**' says our Saviour, 
« and ye are the branches. He that abideth in me and 
I in him, the same bringeth forth much fruit, for with- 
out me ye can do nothing." The christian, that is 
in any eminent degree actuated by the spirit of grace, 
fa daily growing in grace, adding something to his spi« j 



THE HOXY SPIRIT THE COMFORTER. 99 

ritual stature, and making advances in the various 
branches of the christian character. Far from resting 
contented with former attainments, he « forgets the 
things that are hehind, and presses toward the mark, 
for the prize of the high calling of God in Christ Jesus.'* 
Daily aspiring after perfection and going on from 
strength to strength, he studies to have his passions 
more mortified, his corruptions more subdued, his graces 
more confirmed, and himself made more active and cheer- 
ful in religion. Although all do not arrive at the same 
perfection in holiness, yet, because it is essential to the 
nature of true grace to groAv, all true christians will 
make more or less proficiency in the road to eternal glory 
in proportion to the measure of grace bestowed upon 
them, and to their own activity and diligence in the spi- 
ritual life. This will more fully appear by attending to 
the following particulars. 

4 The holy spirit is giren to assist us in the perfor- 
mance of the various duties incumbent upon us. 

He enables us to discern and recollect what is our 
duty in the various circumstances of life, and how it 
may be acceptably performed. How many of our du- 
ties lie in the middle between the culpable extremes on 
both sides, which perplex our judgment and practice. 
In the duty of self examination, for instance, how diffi- 
cult is it to set the marks of true grace neither too 
high nor too low, that w e may pass an impartial judg- 
ment upon our own spiritual state, without too much 
favour towards, or unreasonable prejudices against our- 
selves. Into this duty, in particular, the apostle intro- 
duces the agency of the holy spirit, « witnessing wit^ 




100 THE HOXY SPIRIT THE COMFORTER. 

our spirits, that we are the children of God," if indeed 
we have passed from death unto life. Does not the ex- 
tensive and difficult duty of prayer require such intense- 
ness of mind, such fervour of affection, and such dili- 
gent preparation, that the most experienced christians 
find it a matter of great difficulty to collect their scat- 
tered thoughts, to restrain their wandering affections 
and to maintain upon their spirits that solemn awe and 
reverence, which becomes us, when we approach the 
throne of the most high God ? And does not the inspired 
apostle make the regular and acceptable discharge of 
this solemn duty to depend upon the spirit's helping our 
infirmities, and making 66 intercession for us with groans 
that cannot be uttered in as much as " we know not 
what we should pray for, as we ought." Is not the path 
of duty often embarrassed with many perplexities and 
intricate circumstances, so that it is extremely difficult 
to discern the will of God in various dispensations of 
his providence ? Is not human wisdom often at a loss 
to discover the time and place, the nature and kind, the 
measure and method of eaeii duty arising from our va- 
rious connections in the social life, where providence 
has allotted us an extensive sphere of usefulness. Puz- 
zled with these difficulties, do not the wisest of men of- 
ten wish for and earnestly seek a superior direction 
from above ? Acknowledging that fj it is not in man 
that walketh to direct his steps f 9 do they not often 
breathe out their ardent desires in the language of the 
pious Psalmist, « shew me thy ways O Lord, teach me 
thy paths/' ]$ow, is it not the express office of the spirit 
of truth in the ceconomy of redemption, to take of the 
things of Christ, and to shew them unto us, and to lead 




tfHE HOXY SPIRIT THE COMFOHTEK. 101 

iis in the way everlasting, and to bring to our remem- 
brance the things that Christ has said for our direction 
in the intricate mazes of life. And can we not appeal 
to the comfortable experience of many christians, that 
in many seasons of life, when surrounded with perplexi- 
ties and involved in darkness, they have found counsel 
and direction from God? Can they not recollect the 
time, when they found a ray of divine light darting into 
their minds on a sudden, or a surprising and unexpected 
concurrence of circumstances, conspiring together to 
point out the way of duty with comfortable satisfaction 
and evidence? Have they not often in this manner 
heard, as it were a word behind them, saying, " this is 
the way, walk in it." How often will the observant 
christian find reason to acknowledge himself indebted 
to the sacred agency of the spirit of truth, for many 
seasonable hints, and pious suggestions, enlarging the 
mind with a clear and easy perception, of what belongs 
to the due performance of many duties, when his views 
before had been much confused and contracted, and his 
attempts clogged with discouraging difficulties. 

But besides the knowledge of our duty, the holy spirit 
assists us in the performance of it, by affording a practi- 
cal experimental knowledge, and a lively and abiding 
sense of those divine truths that are the grand motive* 
to all duty. How frequent are the complaints of exer- 
cised christians, that the great and wonderful things 
contained in the law and gospel of Christ, appear to 
them strange and insipid, that after all their endeavor? 
to quicken their attention and to engage all the active 
powers of their souls in religious duties, yet they can 



102 THE HOXY SPIRIT THE COMFORTER. 

derive but little or no vital warmth of affection from 
them. They hear and read of them, they converse 
with them in their devotions in private, and meditate 
on them in public ; but alas ! it is without any clear 
views of their transcendent lustre and glory, without 
any heart-felt relishes of their sweetness, and without 
any powerful impressions left on their minds. But at 
other times when the spirit of God opens their eyes to 
behold the wonderful truths of his word, the same di- 
vine truths, whose force was so feeble and languid be- 
fore, now break into the mind with such marvellous 
light and glory, as to fill the burdened soul with holy 
rapture and wonder, and spread their quickening influx 
ence over all the powers of their nature. It would be 
injustice to the sacred agency of the holy spirit, not to 
ascribe this blessed effect, to his bringing the truths of 
the gospel with power and energy to the conscience, and 
his shining into our minds to give us the light of the 
knowledge of the glory of God in the face of Jesus 
Christ. Thus it is that he inspires us with readiness 
and alacrity in the performance of duty. It is God, by 
his spirit that works in us to will and to do, of his own 
good pleasure, quickening us to the several duties of 
our respective callings and employments in life, and 
disposing and preparing our hearts for religious exer- 
cises. It is he, who excites holy motions, inspires with 
humble, yet lively resolutions, and preserves them warm 
and steady in the soul, thereby effectually inclining us 
to the appointed work by the sweet and powerful con- 
straints of his marvellous grace. And many christians 
can testify to the honor of free grace, that when they 
have ftund their good dispositions wear off, and a list- 




THE HO!Y SPIRIT THE COMFORTER* 10$ 

less inactivity overspreading tlieir souls, they have ex- 
perienced this sacred agent awakening their drooping 
spirits, reviving their languid affections, and maintain- 
ing in them a suitable frame for patient continuance in 
well doing. This he effects by impressing the mind 
with appropriating views of the great and precious pro- 
mises of the gospel, with the comfortable assurance of 
his upholding and strengthening presence, by reviving 
the recollection of former manifestations of his love in 
the ordinances of the gospel, and by affording immediate 
foretastes of that 'glorious state, where we shall be able 
to serve our God without heaviness or distraction. It is 
the spirit of God, by his wonderful working in the hearts 
of his people, that suppresses evil inclinations, that wea- 
kens the power of evil habits, that lays our lawless pas- 
sions and appetites under the restraints of his grace, 
that quickens those holy affections and gracious princi- 
ples into lively exercise, which ought to accompany the 
performance of every religious duty. It is the spirit of 
faith, of love, and joy, which helps our infirmities in all 
our comfortable approaches to God in the ordinances of 
his house. When we are enabled to pour out our hearts 
before God, in awful yet delightful adorations of his 
sublime and incomprehensible glories, in a lively flow of 
penitent affections and genuine contrition for our sins, 
in warm and fervent breathings after spiritual blessings, 
in an easy resignation of all our temporal concerns to 
his will, in the various pleadings of faith, and in the 
lively emotions of love, of gratitude and joy, when we 
acknowledge his benefits ; the spirit of grace and suppli- 
cation has been previously poured out upon us, has beeia 
moving upon our hearts, and affording this glorious liber- 




104 THE HOLY SPIRIT THE COMFOBTEE* 

ty, and enlarged emanation of spiritual affections and 
graces. Thus " he makes his children perfect in every 
good work, to do his will, working in us that which is 
well pleasing in his sight, through Jesus Christ."* 

We might easily go on in expatiating upon this copi- 
ous and delightful subject, until the very design of 
preaching would be defeated by the length of the dis- 
course. We shall therefore be contented to mention 
another particular, at present, viz. that 

5. The Holy Spirit is given to comfort us under the 
various troubles of the civil or religious life. 

The mourning christian experiences an holy joy and 
triumph in the communications of grace, in the instan- 
ces already mentioned : for what can be more refreshing 
to the weary traveller, fainting under the scorching rays 
of the sun, or ready to die for thirst in the sandy de- 
sert, than a draught of cold water ? And yet this is but 
a faint emblem of that spiritual refreshment which the 
humble christian derives from the spirit of God, who 
raises his views to the eternal Jehovah and enables him to 
consider him as his indulgent father and his everlasting 
friend. It is the spirit of God who strengthens his faith, 
and leads him to see that his Redeemer liveth and reign- 
eth at the right hand of the majesty on high, conduct- 
ing all the operations in the kingdoms of nature and 
grace for the benefit of his children. It is by the in- 
ward witnessing of the holy spirit, that he is led to see 



*Heb. XIII, 21. 



THE HOLY SPIRIT THE C0MF0ETEE, lCj| 

his sins pardoned through, the atonement of the son of 
God, himself rescued from hell and destruction, andin« 
terested in the great and precious promises of the gospel, 
and all the glorious blessings of the new covenant that 
was ratified in the Redeemer's blood. Storms of temp- 
tation may indeed arise and threaten to overwhelm his 
soul ; they may assault him with such violence as to 
shake his confidence in God, and almost reduce him to 
despair. Principalities and powers and the rulers of the 
darkness of this world, may associate their combined 
legions and lead him for a season captive at their plea- 
sure ; the world may spread her alluring charms before 
him to captivate his affections, and the great remainders 
of corruption that still lodge in his bosom, may through 
his neglect, lead him astray from God and his duty ; and 
in righteous displeasure, the spirit of God may with- 
hold the comfortable manifestations of his presence, so 
that he will go mourning under the hidings of his fa- 
ther's face. Yet his heavenly father remembers the co- 
venant of his love, and although he corrects him for his 
transgressions, « his loving kindness he will not utterly 
take from him, nor suffer his faithlessness to fail. 55 
He sends his spirit to awaken him to repentance, to give 
him the victory over his spiritual enemies, and to re- 
vive his drooping spirits with such gracious consolations 
as these : « Son, daughter, be of good cheer, thy sins 
are forgiven thee 5" for « in a little wrath I hid my face 
from thee for a moment, but with everlasting kindness 
will I have mercy on thee, saith the Lord thy Redeemer.'* 
Thus does the spirit of God afford him joy and peace in 
believing. And what can be a more sound foundation 

for "joy, unspeakable and full of glory I" The pleasure 

O 



IPG THE H01Y SPIRIT THE COMFORTEK. 

and delight which arises from the communications of 
grace, are a fund of happiness which is independent of 
the body and all the vicissitudes of this changing scene, 
and which the world, with all its enjoyments, can never 
equal. What calamity or affliction can befal the chris- 
tian, that can rob him of this happiness ? In what trou- 
ble of body, mind| or estate, can he be involved, in which 
this sacred comforter cannot have access to him, to sup- 
port him with his refreshing influences ? In poverty, 
these can enrich his soul, in sickness they can relieve 
him, in solitude they can cheer him, nay, they can make 
him smile at the persecutor's lawless rage, and triumph 
even in the midst of surrounding flamc3. For having 
the witness within himself, the earnest of the spirit 
of grace, " by whom he is sealed unto the day of re- 
demption," he can look beyond the grave to his glorious 
inheritance among them that are sanctified. 

application. 

1. Is the spirit of grace sent hy the father and fhe son 
for all these gracious and important purposes ? 

I hope, my friends, you have been endeavoring to ex~ 
amine your own hearts, to see whether you have expe- 
rienced these saving and sanctifying influences of grace, 
transforming you into the divine image and preparing 
you for glory and happiness. What has been said is 
sufficient to alarm the thoughtless sinner, who has no 
grounds to believe that he is led by the spirit, but has 
been striving against his kindly influences all his life. 
It should give him an awful conviction of his utter ina- 
bility to do any thing that is truly pleasing to Go'L 



THE HOLT SPIRIT THE COMPOHTEK. 107 

whatever professions lie may make, or whatever religious 
services he may attend. Sensible therefore of your 
danger, while destitute of the saving operations of the 
spirit of grace, let me beseech and entreat you, as you 
value an interest in the blessings of the redeemer's pur- 
chase, and as you prize the salvation of your own souls* 
that you suffer yourselves to go no longer in a round of 
dead and spiritless duties, but earnestly implore the 
gift of the spirit, from that God who gives it with in- 
finitely more readiness, than the most indulgent earthly 
parent would give bread to a starving child. Is he not 
even now striving with your consciences ? and can you 
still persist in rejecting his salutary suggestions, until 
he is provoked in righteous displeasure, to withdraw 
from you, and you hear from him no more. 

But charity forbids me to suppose this to be the 
miserable condition of you all. There are many of you, 
I trust, who have rational grounds to conclude, from 
the fruits of holiness discoverable in your hearts and 
lives, that you have experienced the renewing and 
sanctifying operations of the spirit of grace. I hope we 
shall ever retain grateful sentiments and apprehensions 
of that adorable God and redeemer, who have sent this 
sacred agent to " work in us, to will and to do of his 
own good pleasure." I hope we shall endeavor to ex- 
press our gratitude by consecrating ourselves to his ser- 
vice, " walking in the spirit in newness of life.'' Sen- 
sible of our remaining corruptions, and persuj^d that 
of ourselves we can do nothing that is spiritually good, 
let us daily look to the great head of divine influences 
for renewed communications of grace and strength, for 



IDS THE HOJLY SPIRIT THE COMrOHTEIL 

the various purposes of the spiritual life. Let us be 
diligent in our attendance upon all those sacred ordin- 
ances* in which we have encouragement to expect his 
renewing and sanctifying grace. Particularly let the 
consideration, that the holy spirit with all his divine 
and salutary operations, were procured for us by the 
death and suffering of our divine redeemer, engage us 
to approach him at his table, which he has appointed 
for the comfort and refreshment of his children in their 
tiresome pilgrimage of life. Are you desirous of the 
tokens of the redeemer's love, and of the influences of 
his grace ? Behold, he is now inviting you in the lan- 
guage of tenderness and love, to come to him hi that 
sacred ordinance for the supply of all your wants. 
f« Eat, O my friends, drink, yea drink abundantly, O 
my beloved. 5 ' f< "Wisdom hath built her house, hath 
mingled her wine and furnished her table, she hath also 
sent her ambassadors to you, saying, come eat of my 
bread, and drink of my wine,, that I have mingled." 
He is now inviting you, who is your saviour and your 
friend, who loved you and gave his soul a ransom for 
you, and who now remembers you with the tenderest 
affection at the right hand of the throne of God. Con- 
sider the glorious provision that is here made for your 
support and comfort. " It a feast of fat things* full of 
jnarrow, and of wine on the Lees well refined." It is 
9 spiritual entertainment for enkindling in your breasts 
the sacred flame of devotion and love to your God and 
Hede^er, for promoting your joy and comfort in this 
valley of tears. Many a christian can testify to the 
honor of this' sacred institution, that while he was ad- 
miring the wonders of redeeming grace, and commemo- 



THE HOliY SPIRIT THE CQMPOIiTEK. 



109 



rating the dying love of his divine redeemer at his ta- 
ble, he has heen comforted and refreshed with the influ- 
ences of his grace. Many a christian, who has sat 
down at the Lord's table with a cold unaffected heart, 
who has poured out his soul to God in the most bitter 
complaints, that he loves him no more, that his faith 
is so weak and feeble, that he is so soon tired with spir- 
itual exercises, that he is so much borne down with re- 
maining corruptions, has, notwithstanding, met with 
Christ in that holy ordinance, and has experienced di- 
vine refreshment and strength before the sacred so- 
lemnity was concluded. Let me therefore charge it 
upon your consciences as your duty, as well as your pri- 
vilege, to do this in remembrance of your absent Savi- 
our, depending on his grace, that he will come into you, 
and sup with you, and you with him in all the holy en- 
dearments of mutual love and friendship. Give not way 
to unseasonable scruple s and fears ; be not afraid of your 
unfitness, nor wait for the full assurance of faith before- 
hand, but come with sincere and humble desires to re- 
member your dying Saviour, and you may depend upon 
a hearty welcome. Survey the multitude of your wants 
and complaints, and spread them before him at his ta- 
ble and be assured that he, "who is able to save to the 
uttermost, is also able to do exceeding abundantly above 
what you are able to ask or think." Extend your de- 
sires to the utmost bounds, that are consistent with rea- 
son and religion, and in him you will find a copious sup- 
ply. Thousands have been refreshed at this overflowing 
fountain in all ages of the church, and yet there is room 
for the most needy and weakest of all his humble fol- 
lowers, and a gracious welcome « to come and take of 



ill) THE HOLY SPIRIT THE COMFORTER, 

the waters of life freely.' 5 Despise not therefore your 
own mercies, hut endeavor to wait upon God in the 
way of his sacred appointment, in humhle dependence 
on the influences of that holy spirit the comforter, who 
«an prepare you for the service of your God in this im- 
perfect state, and for the enjoyment of him in those re- 
gions of eternal day, where you shall hehold with end- 
less wonder and delight, the unrivalled glories of your 
incarnate Saviour 



SERMON VI. 

CHRIST'S DOMINION OVER BOTH WORLDS, 



BEV. I, 18. 

I am he that liveih and was dead, and hehold I am alive 
fovevermore, amen : and have the keys of hell and of 
death. 

The context informs lis that it was our Lord Jesus 
Christ, who gave this sublime description of himself to 
the apostle John, whom he employed to write and con- 
vey his epistles to the seven churches of Asia. "When 
he heard a voice of the son of God hehind him, saying, 
" I am Alpha and Omega, the first and the last, and 
what thou seest write in a hook, and send it to the se- 
ven churches, which are in Asia he turned about to 
s~ee the person that spoke with him. Being turned 
about, he saw " in the midst of the seven golden candle- 
sticks, one like to the son of man, clothed with a gar- 
ment down to the foot, and girt about the paps with a 
golden girdle. His head and his hairs were white like 
wool, as white as snow ; and his eyes were as a Hame 
of lire ; and his feet were like unto fine brass, as if they 
burned in a furnace ; and his voice as the sound of many 
waters, and his countenance was as the sun shining m 
his strength." Expressions, which denote not only the 
glory and majesty of his person, but also his suprcm* 



112 Christ's dominion over both worlds. 

authority and his vigilant providence, the steadines and 
justice of his exalted administration and the extensive 
diffusion and glorious efficacy of his gospel. No won- 
der that the apostle should fall down as dead at the 
sight of such astonishing glory. But the Messed Jesus 
gently raised him from the ground, and assures him 
that he was the very Jesus, with whom he has conver- 
sed so familiarly in the days of his humiliation, and that 
notwithstanding the majesty and splendor of his exalted 
state, he still retained the same compassion and tender- 
ness for his people. " Fear not," says he " I am the 
first and the last ; he that liveth and was dead, and he- 
hold I am alive forevermore, amen : and have the keys 
of the invisible world and death." 

AVhat can be a more rational employment than to 
meditate on the unrivalled glories of our exalted re- 
deemer, to adore the riches of his grace, and to cele- 
brate the praises of God our Saviour ? Do not the 
angels of God stoop down from their radiant thrones, 
to study the mysteries of redemption, and the gene- 
ral assembly and church of the first born, sing the 
praises of God and the lamb ? And shall it not also be 
a delightful exercise to us, who are redeemed by his 
blood and acknowledged by him, under a variety of the 
most endearing relations, to contemplate the glories of 
his nature and to consider the blessings derived from 
his unbounded munificence and love ? May not the medi- 
tation on the essential and acquired glories of our di- 
vine redeemer be highly beneficial to us ? Did sinners 
seriously consider the unlimited power of him, who is 
the "Alpha and Omega," the almighty, they must 



Christ's bomixiox over both worxbs* 115 

soon be convinced that it is the height of madness and 
folly in them to provoke his wrath and abide in the 
camp of his enesiies. Did they know the glory and 
majesty of his nature, they would not rush against the 
" thick bosses of his buckler," but without delay would 
prostrate themselves at his feet and submit to his 
righteous government* Were they acquainted with 
the compassions of his heart, they would fly to him as 
their impregnable fortress and shelter from the storm 
of divine vengeance. Had they ever experienced the 
happiness and security of his subjects, the enchanting 
vanities of the world would not have such a fatal influ- 
ence, to divert them from their obedience to him. And 
did his children more frequently meditate on the riches 
of his grace, they would not so often sink under the 
difficulties of the christian warfare, nor be so often 
filled with desponding fears, that they shall one day 
fall by the hands of their spiritual enemies. Upon 
these accounts it may be neither an unpleasant nor un- 
profitable exercise, to both saints and sinners, to spend 
a few moments in meditating on the sublime description 
which the adorable son of God gives of himself in our 
text. To assist your meditations therefore on this sub- 
ject, we propose, through divine assistance, 

I. To explain the various parts of the description as 
they are found in the text. 

1. I am he that lirdlh 

Jesus Christ is the living and true God. For he hath 

life in himself and consequently an inherent power of 

V 



fil Christ's DOMINION OVER BOTH worlds. 



communicating it to others. « As the father hath life 
in himself, so hath he given to the son to have life in 
himself." Hence, " the first Adam is said to he a living 
soul, hut the second Adam, the Lord from heaven is 
said to he a, quickening spirit," that is ahle to communi- 
cate life to his creatures, having an undivided principle 
of life and an independent self-existence in himself. He 
lives in a manner peculiar to himself; so that he calls 
himself, " he that liveth," by way of eminence, and as 
distinguished from all his creatures which have derived 
their existence from his almighty word. We are con- 
firmed in this interpretation of the phrase, from the 
character he assumes in our context, " I am the Alpha 
and Omega, the first and the last 5" an expression evi- 
dently quoted from the prophet Isaiah, (xi, 4, & xnv, 
6,) and applied hy him to the only true God, as a de- 
scription of his incommunicable glory and unchangeable 
eternity. " I am the first, and I am the last, and be- 
sides me there is no other God." So full a testimony 
is this passage to the proper divinity of our blessed 
Saviour. But this fundamental article of our faith 
rests not on this single testimony. He asserted his own 
self-existence and immutable permanency of duration 
in a conference with the Jews, when he answered their 
question, " hast thou seen Abraham?" by saying, "be- 
fore Abraham was, lam" Now had he only said, be- 
fore Abraham was, I was, which would have been suffi- 
cient to answer their question ; this much at least might 
have been concluded from it, that he had an existence 
before Abraham, although he was born in the world af- 
ter him. But in as much as lie said, " before Abraham 
was, I am," something farther must have been intended; 



Christ's dominion oyer both worlds. 115 

vvhich may be readily understood from the original use 
of the expression, as it is recorded in Exod. in, li, 
Where God himself made choice of it, to express his 
own self-existence and absolute independence, when Mo- 
ses enquired after his name. He answered him, " I am 
that I am/' thus shalt thou say unto the children of 
Israel, " I am hath sent me unto you." This is possi- 
bly the most express and direct assertion of the self- 
existence of the supreme God that is to be found in the 
sacred oracles ; as all that are acquainted with the 
Hebrew language know that this phrase denotes abso- 
lute being and underived existence. Now, why should 
our blessed Saviour use and apply this expression to 
himself, if he was not the self existent God ? He well knew 
that it had never been applied to any but the true God, 
and therefore he never would have arrogated this honor 
to himself, had he not been possessed of the incommu- 
nicable glories of the only living and true God. Nay* 
he is expressly called in various places of the sacred 
writings, «* God over all, the Lord of Lords, the Al- 
mighty, the searcher of all hearts, the Alpha and Ome- 
ga, who is the same yesterday, to day and forever; whose 
goings forth were of old from everlasting, who has crea- 
ted all things visible and invisible, and upholds them 
by the word of his power." Nay, the fulness of the 
godhead dwells in him bodily, and he thought it no rob- 
bery to be equal to God." In a word, all the incom- 
municable attributes of the supreme God, and all his 
distinguishing works of creation, providence, and judg- 
ment, are ascribed to him by the sacred writers, in the 
very same language in which they are ascribed to the 
<mly true God; and therefore, he must be as truly 



116 Christ's dominion over both WOEI.BS. 

God as lie is really man. The same worship was paid 
to him that was paid to the father, and by the express 
command of that Jehovah, who will not give his glory 
to another,* and therefore we conclude, that he had 
an underived and unquestionable title to the essential 
glories of the divine nature, " being in the form of 
God, the brightness of the father's glory, and the ex- 
press image of his person." Who but the supreme God 
could send forth the almighty word, and immediately 
the universe, with all its endless variety of creatures, 
emerged out of nothing ? Who but God alone can govern 
the stupendous frabric of nature by a single act of his 
will, direct its complicated motions and actions with un- 
interrupted harmony and design, preserve them in their 
proper subordination to one another, and rule, with un- 
controlled dominion in the armies of heaven, the inha- 
bitants of earth and the powers of hell, frustrating the 
designs of the enemies of his church, supplying the wants 
of his numerous family, and conducting his children to 
glory and felicity ? And who but God is able to doom 
the wicked to everlasting darkness, and immediately 
execute the irreversible sentence, and with uneontroul- 
able authority, open the everlasting gates of heaven for 
the admission and reception of his faithful servants ? — 
Must not Jesus Christ be God, lobe qualified to govern 
and judge the world that he made ? Yes, certainly * and 
he will one day appear in all that incomprehensible 
glory of the godhead, when all the inhabitants of both 
worlds shall be summoned before his bar, the earth 
shall be moved at his dread command, and the heavens 
shall flee away from the insufferable brightness of his 
presence. 



chhist's domixtox over both worlds. 



117 



-2, The next part of our blessed Redeemer's character 
mentioned in our text is, that he was dead. 

But how was it possible for him to die, who had in 
himself an underived principle of life and self-existence ? 
The divine nature cannot suffer and die : But he was as 
truly man as he was really God ; and the human nature 
which he assumed into personal union with the divine, 
was made subject to mortality, suffered and died for our 
redemption. This is the great mystery of godliness — 
w God was manifest in the flesh." That 6i eternal word, 
who was in the beginning with God, who was God, 
and who created every thing that was made, was made 
flesh and tabernacled among us.' 5 Thus it is said in the 
language of inspiration, that the prince of life was slain, 
that the Lord of glory was crucified, and that the church 
was redeemed by the blood of God. 

There were great and important purposes, worthy of 
the wisdom and goodness of God, to answer, by the son 
of God's dying for us. He died to make an atonement for 
our sins, being substituted in our place as our expiatory 
sacrifice, not to move the divine compassion for us, or 
excite an offended God to exercise that mercy and pity 
towards us, which are inseparable from the divine na- 
ture, but to open a consistent method, whereby his es- 
sential mercy and grace might be extended towards us, 
without casting any reflection on his unspotted holiness 
and impartial justice; or as an inspired penman ex- 
presses it, M to open a way, whereby G od might be just 
and the justifier of them that believe on Jesus Christ.'* 
This is evident from all those passages in the sacred 



116 Christ's dominion oyeb both wobxds. 



oracles, where he is said to suffer tor our sins, "the just 
for the unjust, that he might bring us to God ; to suffer 
for us in the flesh : to hear our sins in his own hodv on 
the tree ; to give his hody to he hroken for us, and his 
blood to be shed for the remission of sins ; to be 
bruised for our iniquities ; to be wounded for our trans- 
gressions ; to have the chastisement of our peace laid 
upon him ; to make his soul an offering for sin ; to give 
himself for us, an offering aud a sacrifice for sin unto 
God ; to put away sin by the sacrifice of himself; to be 
offered to bear the sins of many ; to taste death for every 
man ; and to be made sin for us, who knew no sin, that 
we might be made the righteousness of God through 
him." He that was under no necessity of dying, " being 
holy, harmless, undefiled, and separate from sinners,'* 
voluntarily assumed our nature, (( humbled himself unto 
death, even the accursed death of the cross, that he 
might make an atonement for the sins of the people* 
and pay down his life as a ransom for us." He cheer- 
fully submitted to be made a curse for us, that we might 
be delivered from the curse of God's violated law, and 
have a sure foundation laid in point of merit and pur 
chase, for our eternal deliverance from death and hell, 
and our restoration to the favor and friendship of God. 
Hereby all the important ends of God's moral govern- 
ment, that could have been secured by our dying forever, 
are as effectually obtained by his dying for us, " the just 
for the unjust." Hereby he has obtained eternal re- 
demption for us, and i( is able to save to the uttermost, 
all that come unto God through him ;" so that his blood 
having cleansed us from all sin, " there is therefore now 
no condemnation to them that are in him." Hereby he 



chkist's dominion over both worlds. 119 

has magnified the law and made it honorable, having 
fulfilled all the requisitions of its precepts and penalty 
in their utmost extent. And hereby he has in his unpa- 
ralleled sufferings and death, exhibited such fearful dis- 
plays of the divine abhorrence of sin, and of his love to 
holiness, and of his inflexible determination to vindicate 
the authority of his laws, and the rectitude of his mora! 
government, as are sufficient to deter his rational crea- 
tures from presuming to trample on his laws with im- 
punity. Hereby he has confirmed the laws which he 
came to give us for the regulation of our conduct, hav- 
ing sealed them by his blood. Hereby he has taught 
us « to die unto sin and to live unto God," not suffering 
sin to reign in our mortal bodies, seeing he bore our sins 
in his own body on the tree. And hereby he has taught 
us to triumph over death and the grave, having " des- 
troyed death and him that has the power of death, that 
is. the devil." 

3. The next pari of the description which the Messed Jesus 
gives of himself in the te t vt, is ,heliold ! I am alive for 
evermore amen. 

He lives forever, not only as the eternal word, pos- 
sessed of that undcrived life and glory, which he had 
with the father before the world began : but also with 
respect to his hitman nature, which by virtue of its union 
with the divine, was rescued from the dominion of the 
grave and dignified with the glorious privilege of immor- 
tality. Hence he is the " first born from the dead."—- 
As it was not possible for him to be 'holden by death, he 
burst the prison of the grave and rose from the dead ©» 



120 Christ's dominion over roth worlds. 

the third day, according to the scriptures. That good 
shepherd who laid down his life for his flock, resumed it 
again hy his own power and shewed himself alive from the 
dead to a multitude of his disciples, to confirm their wa- 
vering faith by this incontestihle evidence, that he had 
finally vanquished all his enemies, was placed beyond 
the reach of their malice and rage, had accomplished the 
arduous work of our redemption on earth, and was there- 
fore declared to be the son of God, with power in his 
resurrection from the dead. Hereby God testified his 
entire approbation of all that he had done and suffered, 
and that he had fully executed the important commission 
he had received from the father. Hereby he is become 
the first fruits of them that now sleep ; his resurrection 
and immortal life being the pledge and earnest of our 
resurrection and complete immortality. He lives fore- 
ver, to give his children assurance, that he will continue 
to bestow with a liberal hand, those various gifts which 
he received for men when he " ascended up on high and 
led captivity captive," which he purchased with his blood 
" for the perfecting of his saints, for the work of the mi- 
nistry and the edification of the church, the body of 
Christ." He lives to prepare a place for his people, to 
take possession of the mansions of his father's house in 
his own and in their names, as their forerunner ; having 
entered into heaven for this purpose, in virtue of the 
atonement which he made on the cross for our sins ; 
having consecrated a new and living way into the holiest 
of all by his own blood. There he ever lives to make 
intercession for his people, and to pursue the great 
ends of his glorious undertaking, until he shall have 
complcated the salvation of all that come unto God 



CHRIST*3 DOMINION OYER BOTH WORLDS. 121 

through him. And if he could say in the days of his 
flesh, " Father, I know that thou hearest me always j" 
much more may we now assure ourselves, that he can- 
not fail of success when pleading in the court of heaven, 
in virtue of his meritorious sacrifice, for those things 
which he purchased for his people with his own Wood, 
and which his heavenly father stands engaged by cove- 
nant to bestow. There he obtains the acceptance of our 
persons and services, and receives for us all the neces- 
sary supplies of grace, which he communicates to us 
With a liberal hand, to fit us for our duty in this imper- 
fect state, and to prepare us for reigning together with 
him in glory and immortality, through eternal ages. He 
who once condescended to empty himself of the glory 
which he had with the father, before the world began, 
now ever lives to receive the homage of adoring Sera- 
phim and Cherubim, and the worship and praises of all 
the heavenly inhabitants. Every creature in those joy- 
ful abodes, with sounding harps and divine songs, cele- 
brate his glorious triumph, saying, 66 blessed be the lamb 
that was slain ; blessing and honor, and glory and power, 
be unto him that sitteth on the throne, and to the lamb 
forever and ever." This brings me to consider, 

4. The fourth article of this siiblime description, which 
he gives of himself; and have the keys of the invisible 
world. 

Some commentators understand by the word Jldes, 
which is here translated hell, the place of the damned, 
as it is sometimes used in this sense ; as in (Mat. xvi, 
18.) " The gates of hell shall not prevail against the 

Q 



i&% Christ's domi^tox over both worlds. 

church." Others think that the word Jldes signifies the 
grave, and that the meaning of the phrase is, " I have the 
keys of the grave and can call men from the sleep of 
death in their dark and silent ahode." But hoth these 
seem to fall far short of the true extent of the word, 
and to lessen that glorious authority, which our exalted 
Redeemer claims in our text ; and therefore, I would 
choose to understand the word in its largest and most 
usual acceptation, as comprehending the whole of the 
irvoisiMe world, hoth the habitations of joy, and the 
abodes of torment, Because the word properly signi- 
fies, a place removed from sight, and when spoken of the 
body, it means the grave, and when of the soul, it signi- 
fies the whole invisible world : because this interpreta- 
tion agrees better with other passages of scripture* 
which speak of the unlimited extent of Christ's domi- 
nion ; and because it agrees better with the other part 
of the description, that he has " the keys of death." He 
not only rules in the invisible world, but also commands 
the entrance into it by death ; a key being the common 
ensign and symbol of ministerial authority, is here used 
by our Lord to express his government and dominion 
over them. All the inhabitants therefore of the invisi 
ble world, are either his voluntary subjects, or under 
his absolute controul. The angels of light are under 
his government. These sublime and exalted spirits, * who 
excel in strength, 9 and ever stand ready to ftilfil his plea- 
sure, account it their honor and happiness to obey his 
sovereign orders, and to be employed in the execution 
of his gracious designs. They are 6 ministering spirit ? 
under him,' and sent forth by him to minister unto the 
• heirs of salvation.' Even these principalities and pow- 



Christ's dominion over egth woeees 



123 



ers, thrones and dominions, amidst all the glory and splen- 
dor of their exalted stations, in the angelic hierarchy, 
bow the knee to the Lord of glory, in the profoundesi 
homage and adoration, and " acknowledge him for their 
Lord., to the glory of God the father." "With inconceiv- 
able readiness and alacrity, they fly to the remotest cor- 
ners of our Lord's dominions, to execute his commands, 
adoring and rejoicing that they are counted worthy to 
serve the prince of angels, who is exalted far above all 
prineipalty and powers, might and dominion. 

The apostate legions of hell also are within the bounds 
of our Lord's universal empire and subject to his absolute 
government. He that could i bind the strong man armed,* 
and dispossess him at pleasure in the days of his humi- 
liation, has not now, when exalted to the right hand of 
the majesty on high, lost his power to restrain and sub- 
due that roaring lion/ with all his confederate hosts.— 
He that triumphed over principalities and powers on 
the cross, and 6 led captivity captive,* in his glorious 
ascension into heaven, still retains them " in chains of 
darkness unto the judgment of the great day.*' They 
are his captives : they cannot move but by his leave, 
nor execute the least of their infernal schemes but by 
his permission. Their usurped dominion over the na- 
tions is limited by the great head of the church, who can 
preserve it from all the assaults of hell, can make even 
Satan himself, with all his rebel angels, subserve his 
gracious designs ; and having the keys of the bottomless 
pit, can, by a single act of his will, confine them to their 
flaming prison. 



12* Christ's dominion ovex both worlds. 

To our Lord's dominion over the invisible world, also 
belong the souls of departed men, who either yield him 
a voluntary obedience or a constrained subjection to his 
incontroulable authority. To him who has 6 the keys of 
the invisible world,' it belongs to assign us our distinct 
abodes after death, and accordingly as we are prepared 
or unprepared for our great change, either to open to 
us the gates of the heavenly paradise, and to admit us 
into the regions of the blessed ; or to open to us the 
gates of the infernal prison, there to be detained as the 
miserable captives of his justice, unto the judgment of 
the great and terrible day of the Lord. He, before 
whose august tribunal we must all make a general ap- 
pearance at the last day, will, at death, begin some 
preparatory exercise of his judicial power, in sending 
our disembodied spirits to their distinct abodes for which 
they are prepared. He will appoint his ministering an- 
gels to wait on the departing spirits of his children, 
to convey them in safety to the mansions of rest and 
glory, which he has prepared for them 5 and leave those 
who would not submit to the sceptre of his grace, in the 
merciless hands of that apostate spirit, who works in 
the children of disobedience, to be dragged by him to 
the regions of everlasting despair, and to be tormented 
with him in < the lake that burns with fire and brimstone'. 
When their distinct abodes are fixed by his irreversible 
sentence ; his servants shall serve him day and night, 
with unknown alacrity and fidelity, without the least 
remaining tincture of that languor and distraction, that 
infirmity and corruption, which marred the lustre and 
destroyed the merit of their best obedience on earth; 
while the miserable outcasts of heaven shall feel the 



Christ's dominion over both worlds. 125 

gnawing « of the worm that never dies," and know by 
doleful experience, what * a fearful thing it is to fall into 
the hands of the living God while they are confined 
through eternal ages to that place of torment, where 
the cries of their misery and despair shall never reach 
the throne of mercy, but return in doleful accents to 
add even to the horrors of hell. 

5. But our Lord has also the keys of death. 

He commands this passage into the invisible world, 
and therefore determines, in his own infinite wisdom, 
when, and how we shall die. Our removal hence is not 
a matter that depends upon our own pleasure, nor the 
fortuitous concurrence of unforeseen accidents or un- 
graded chance. " He is exalted to be head over all 
things for his church," and the administration of the 
kingdoms of nature and grace is committed into his 
hands ; so that nothing can frustrate his determina- 
tions, so as to continue the period of human life beyond 
the term, which he has assigned in his wise providence. 
It belongs to him, who can give us a space for repent- 
ance, to limit the season of grace, and when impenitent 
sinners have filled up the measure of their iniquity and 
refuse to be reclaimed, to call them to account for their 
conduct at his bar, and receive from him according to 
their works. To him also it belongs, to give his ser- 
vants a final discharge from the warfare of mortality, 
to put an end to their labors and sufferings for his 
name, and when he has prepared them by the various 
methods of his grace, for the business of the heavenly 
world, to give them rest in the Lord, and translate 



126 



€HR1ST*S DOMINION OVER BOTH WORLDS. 



them, by death, to more exalted stations and employ- 
ments in his kingdom above. 

But he not only determines the season and manner 
of our removal by death into the invisible world, but it 
also belongs to him, as the Lord of the living and dead, 
to open the doors of the grave, to unlock the silent re- 
positories of the dead, and call forth the sleeping dust 
from the house of corruption. He that could not be 
held by the pains of death* but broke its bands, and ri- 
sing from the grave became 66 the first fruits of them 
that slept," is able and determined, at the appointed 
hour, to give our bodies a release from the prison of 
the grave. At his command, the great arch angel shall 
sound the trumpet, that shall be heard through the 
most distant regions of the dead, and " ail that are in 
their graves shall hear the voice of the son of man, and 
come forth, some to the resurrection of life, and others 
to the resurrection of damnation." Then shall death 
and the invisible world give up their dead ; the one, the 
Bodies, and the other, the spirits retained under their 
dominion, that being reunited, they may stand together 
before his impartial bar, to receive from his righteous 
sentence, according to the deeds done in the body. 

APPLICATION. 

1. Was he, that lives, dead? Lei us then adore the un- 
paralleled condescension of the Son of God. 

It was entirely on our account that he who has life 
in himself, and has communicated it to every thing that 
lives, did assume our nature, and become subject unto 



christ 9 s dominion over both worlds. 12? 

death, that he might rescue us from the power of death 
and hell, and raise us to a glorious immortality. Surely, 
when we consider, on the one hand, our own situation^ 
not only unworthy of his notice or regard, hut enemies 
and rebels, that deserved his everlasting abhorrence and 
displeasure, under sentence of eternal death and unable 
to emerge from the destruction, which we had brought 
#pon ourselves ; and when we reflect, on the other hand, 
on the incomprehensible glory of the eternal word, ta- 
bernacling in human flesh ; we cannot sufficiently ad- 
mire and adore the riches of his grace and condescen- 
sion, that " he who was in the form of God, and thought 
it no robbery to be equal with God," should, for our 
sakes, " make himself of no reputation and be found in 
fashion as a man $" nay, that he should « humble himself 
and become obedient unto death, even the accursed 
death of the cross." " Great indeed, is the mystery 
of Godliness, God manifest in the flesh f 9 but still 
greater, if possible, is the mystery of his dying in that 
nature as our substitute and sacrifice for our sins, and 
propitiation for the sins of the world. O let us then, 
as often as we turn our thoughts to this wonderful 
theme, and especially as often as we are called at the 
table of the Lord, to behold the lively representations 
of Christ crucified amongst us, endeavor to raise our 
hearts to the most adoring thoughts of the « height and 
the depth, the length and the breadth of the love of 
God in Christ Jesus," which indeed far 6 surpasses our 
knowledge.' 



1#3 Christ's dominion over both worlds. 
2. Is he, that was dead, alive forevermore, amen ]' 

Let us learn to rejoice in God our saviour, for the 
assurance that we have, from this consideration, that 
what our divine redeemer did and suffered, was suffi- 
cient for our redemption. Had not his death heen a 
sufficient expiation for the guilt of our sins ; had it 
not fully repaired the honors of God's injured justice, 
and secured the great ends of his moral government^ 
our hlessed Lord had still continued the captive of 
death, and had not heen discharged from the arrest of 
justice or the prison of the grave. But it was not pos- 
sible for death with all its iron bands to detain him a 
prisoner in the grave ; for he fully paid the debt he 
undertook to discharge, and answered all the demands 
of the broken law and injured justice of God. Having 
made a complete atonement for the sins of the world, 
God himself, the righteous judge, has testified his ac- 
ceptance of it, in his raising him from the dead and set- 
ting him on his own right hand, far above all principali- 
ties and powers. Blessed be God, that he has estab- 
lished our hope of salvation through his son, upon such 
an immovable foundation ! 

3. Let us learn to rejoice in Jesus Christ , who ever lives 
to carry on the great design of our salvation here with 
success, until it he finally compleated in glory. 

Let us call upon our souls to magnify the Lord, who 
ever lives to make intercession for us, who is therefore 
able to recommend all our prayers and services to the 
audience and acceptance of his heavenly father ; who 



Christ's domixiox over both worlds. 129 



is able to wash our guilty souls in his own blood, and 
by that all prevailing plea, to obtain for us the pardon 
of all our daily offences, and all those communications 
of grace and strength which our various circumstances 
require. Why then should our souls starve in the 
midst of plenty ? Why should the trembling christian 
be discouraged with the views of his corruptions or the 
weakness of his graces, while Jesus Christ, his glorious 
head is able to diffuse vital spirits to all the members 
of his mystical body, for their spiritual nourishment 
and growth in grace ; and while he is both able and wil- 
ling to maintain and increase their spiritual life, by the 
constant communications and influences of his quicken- 
ing spirit. Rather let us triumph, with the apostle, 
" who shall condemn ? It is Christ that died, yea ra- 
ther, that is risen again, who is at the right hand of 
God, and there makes intercession for us." Rather let 
the humble christian say, I know that the blessed Jesus 
lives, and that the fullness of the Godhead dwells in 
him bodily, that of his fullness I might receive grace 
upon grace. I know that he lives ; and because he 
lives I shall also live, and see him as he is, and behold 
that incomprehensible glory which he has obtained as 
the reward of his meritorious death. " I know that my 
Redeemer lives, and the worms shall destroy this mor- 
tal body, yet in my flesh shall I see God ; for he has 
the keys of death, and though my body be detained a 
prisoner of the grave for a season, yet at the appointed 
hour he will unlock these silent dormitories of the 
dead, and raise up my sleeping dust to immortal life and 
glory. 



130 chsist's dominion oveii both moulds* 



Has the blessed Jesus the keys of the invisible world 
and of death % 

How deservedly is lie entitled to our esteem and love, 
our reverence and subjection, our trust and confidence I 
How vast and extensive is his dominion, whose autho- 
rity reaches to both worlds, and who lias all power in 
heaven and earth ? All the inhabitants of this world are 
subject to his controul ; and if we survey the worlds 
above, how spacious are the regions in which our Lord 
presides ? If this diminitive globe on which we breathe, 
swarms in every part with living inhabitants, and ^11 
governed and supported by his infinite understanding 
and power, can we suppose that the immense regions 
above us are a solitary uninhabited desartT? And how 
astonishing is that almighty power that sways the scep- 
tre over worlds a^ove worlds, and systems above sys- 
tems, ranged in endless gradation through the unlimited 
regions of space ! How amazing is that wisdom which 
directs all their motions and operations, and how diffu- 
sive that goodness which supplies the wants of every 
thing that lit es, through the unseen territories of our 
Lord's universal empire ! O what admiring and adoring 
thoughts should we entertain concerning the majesty, 
the grandeur and authority of cur exalted Redeemer • 
and how humbly should we join with all in earth and 
heaven, in bowing the knee to him and in confessing him 
to be Lord, to the glory of God the father ! O let us cheer- 
fully embrace every opportunity of recognising Ms au- 
thority over us, as our Lord and Redeemer, who has not 
only made and preserved us, but who has also redeemed us 
by Iris own blood, Let us reverence him as the Lord of 



■ 



c heist's bomfnton ovee BOTH WOR1D8. 



"both living and dead, submit to the sceptre of liis grace, 
a: resolutely engage in a course of unfeigned obedience 
tc ieinbering, that as he has an unquestionable 

ri bjection, so lie has the keys of the invi- 

sibl _ rid « and can reward our fidelity to him hyopen- 
k gates of the new Jerusalem for our reception, 

or punish us for our obstinate rebellion against him, by 
epening the gates of hell and consigning us to that burn- 
ing tophet, which is kindled by the breath of the Al- 
mighty and the fury of his vengeance. With what cor- 
diality and affection should we therefore open our hearts 
for liis reception, who stands at the door knocking for 
admission, by the calls of his providence and the solici- 
tations of his spirit, with infinite compassion and long 
suffering ? How ungrateful and dangerous is it to neglect 
his importunate invitations by frivilous excuses and tc 
dious delays : seeing lie has the keys of death, and ca« 
at liis sovereign pleasure, dislodge our souls from their 
clay tenements, and change our state of trial for a state 
jof final retribution. 

With what confidence, may we, my friends, who have 
received him as the Lord our Saviour, by a living faith, 
and sworn allegiance to him as our king in Zion, commit 
the keeping of our souls and bodies to him, who stands 
engaged by covenant to support us in the spiritual war- 
fare, H by the right hand of his righteousness j* 5 and 
who having all power in heaven and earth, is both able 
and willing to preserve us ** by his mighty power through 
faith imto salvation." With what confidence may we 
depend upon him who is alive forevermore, and has the 
keys of the invisible world and death, for all the neeesr 



132 chuist's dominion over bo i ll WORLDS. 

sary supplies of grace and strength, and a complete vic- 
tory over all our spiritual enemies. What can destroy 
those that are protected by that almighty hand, that 
sways the sceptre over universal nature ? And with what 
confidence may we commit our departing spirits into his 
hands, to whom it belongs to open the everlasting doors 
of the celestial Paradise for our reception ? O ! let us 
never then provoke him to withdraw his protection from 
us, and leave us in the power of our enemies : but let us 
adhere with unshaken fidelity, to his cause and interest 
in every circumstance of life. Let no other lords have 
dominion over us : let not the world, nor sin, nor the 
dearest comforts on earth, usurp the dominion of our 
hearts ; but let us preserve them sacred to the Lord of 
glory. Let us follow the lamb wheresoever he leads, 
that he may charge his watchful providence with our 
preservation in every danger in life, and that when he 
turns the key of death to bring us into the invisible 
world, we may be ever with the Lord, and behold his 
glory and see him as he is. 



SERMON VII. 

THE HAPPY TENDENCY OF CHRISTIANITY, 



XUKE, IX, 46, 

For the son of man is not come to destroy metfs lives, bid 
to save them. 



As our blessed Saviour passed through Samaria, in 
his way to Jerusalem, to celebrate the passover there, 
he sent some messengers before him to provide enter- 
tainment for himself and his attendants. But there 
was an inveterate hatred subsisting between the Jews 
and Samaritans ever since the latter had forsaken the 
temple and worship of G od at Jerusalem ; which ran so 
high, that they would have no dealings with one ano- 
ther. For this reason, they would not receive him; 
because « his face was, as though he would go up to 
Jerusalem j" but denyed him even the common offices 
of humanity and civility. This inhuman treatment so 
inflamed the spirits of James and John, two of our 
Lord's disciples, that they desired nothing but his con- 
sent to inflict some exemplary punishment upon them ; 
and therefore said, " Lord, wilt thou that we command 
fire to come down from heaven and consume them, even 
as Elias did ?" The action of Elijah, here referred to, 
is particularly related in 2 Kings, 1st chap. But these 
disciples did not attend to the different dispensations 
under which Elijah lived, and which our Saviour was 



13 i the Hirrx TENDENCY OJb CHRISTiANlTi, 



about to introduce ; nor did they consider that things 
done by an extraordinary spirit, should not be drawn 
into precedents in ordinary cases \ nor how inconsistent 
with the genius of the gospel, that temper of theirs 
must be, which could dictate so much cruelty. There- 
fore, notwithstanding the zeal, which they discovered 
for the honor of their master, and although they endea- 
vored to justify it by the example of so great a prophet, 
yet our Saviour was so far from approving such a mo- 
tion that lie rejected it with the utmost abhorrence. He 
turned and rebuked them, and said, "ye know not what 
manner of spirit ye arc of. For the son of man is nor 
come to destroy men's lives, but to save them." You 
little consider how impossible it is for me to approve of 
your proposal, as it flows from a spirit quite inconsis- 
tent with the salutary design of my coming into the 
world, which is not to destroy men's lives, but to save 
them ; not only to purchase eternal life and glory for 
them in a future state, but also to make them as hap- 
py in this, as the present constitution of things will ad- 
mit. That the design of our Saviour's coming into the 
world is not to be confined to hjs procuring eternal re- 
demption for us from ruin and misery and eternal hap- 
piness in the world to come, but also extends to the pro- 
moting our happiness in this imperfect state, appears 
from its being opposed to the temporal destruction, 
which the mistaken zealous disciples would have brought 
upon the Samaritans for their inhuman treatment of 
their master. 

And indeed it might well be expected from the ap 
pearance of our Saviour ajntongst our degenerate race. 



THE HAPPY TENDENCY OP CHRISTIANITY. 13$ 

m the character of a messenger sent from God, an*! 
the founder of a religion, which was to be propagated 
through the world ; that he would have a particular 
regard to the present welfare and happiness of men. 
For it is not to be supposed, that God, who created and 
continually preserves us, that he might communicate 
the effects of his benignity and love to us, and who has 
formed us with such capacities and mutual dependen- 
cies, as plainly point out our duty to contribute to each 
other's happiness in this world ; should send his son as 
our saviour, who, notwithstanding, should be uncon- 
cerned about our comfort and happiness in this state of 
mortality and sorrow. The natural apprehensions 
which we have of God, lead us obviously to conclude* 
that our Saviour would not only secure our greatest and 
most extensive happiness in another world, but also 
would take care to provide for that part of it, which 
was to be enjoyed in this life. Accordingly, when our 
Lord appeared in the flesh, he soon made it ardent that 
he had that kind and beneficent intention towards iis ? 
which might have been reasonably expected in him $ 
that the policy of this world was not the spring of hi* 
actions ; that he came not to promote any little selfish 
ends of his own ; but his design was noble, generous 
and friendly to mankind ; to redeem them from the 
ruins of their fall ; to confirm them in the joyful ex- 
pectation of a happy immortality ; to render their con- 
dition here easy and comfortable, and to diffuse a spirit 
of peace, harmony and love through human society. 
This will appear by considering, the conduct of our Sa- 
viour, while on earth, and what he lias done to promote 
both our temporal and eternal happiness. 



136 THE HAPPY TENDENCY OF CHRISTIANITY* 



1. He died to deliver us from the curse of a broken law 
and to make our peace with God. 

Reason as well as revelation assure us, that mankind 
were originally created pure and upright, and that we 
have lost our primitive rectitude and innocence : so that 
human nature is universally and unexceptionahly cor- 
rupted and degenerate. The natural consequence of 
this is, that we are disaffected to God and his ways 5 or 
as the apostle expresses it, are enmity against God, and 
are not subject to his laws, nor indeed can be, until we 
are renewed and changed by the spirit of God. Hence 
we became liable to sulfer the threatened punishment of 
sin, which destroys all hopes of happiness, until we were 
delivered from it. But for this benevolent purpose, 
Christ came as our Redeemer to interpose for our relief, 
by submitting to bear in his own person, the punishment 
due to our sins. Hence he is said " to be wounded for 
our transgressions and bruised for our iniquities ; to be 
delivered up for our offences ; to bear our sins in his 
own body on the tree ; to be cut off, but not for him- 
self; to die the just for the unjust, that we might live 
through him ; to be made a curse for us ; to be made 
sin for us, that we might be made the righteousness of 
God in him ; and to have the iniquity of us all laid upon 
him by God, so that by his stripes we are healed." The 
plainest and easiest construction of all these and many 
such scriptural expressions must be, that Jesus Christ 
suffered the punishment that was due to our sins, and 
died as our substitute in our stead ; that thereby we 
might be delivered from the curse or penalty of a bro- 
ken law, and be justified through the redemption that 

/uijii 



THE HAPPY TENDENCY OP CHRISTIANITY. 137 

is in him* And this doctrine of the vicarious sufferings 
of Christ in our room, is sufficiently confirmed hy his 
being so often called in scripture, a « sacrifice for sin," 
and 66 the lamb of God that taketh away the sins of the 
world as the great antitype prefigured by the propi- 
tiatory sacrifices under the law, which only had their 
accomplishment in him. These piacular victims were 
of divine apppintment ; and although they could not of 
themselves take away sin or expiate its guilt, yet they 
were instituted as types and figures of the atoning sa- 
crifice of Christ, " whose blood cleanseth from all sin." 
Now these sacrifices were substituted in the room of the 
offender, and died instead of those sinners for whom 
they were offered ; and this notion prevailed through the 
whole world, both Jews and Gentiles ; and therefore, 
as these propitiatory sacrifices could not purge the con- 
science and remove the guilt of sin, but were emblems 
of the sacrifice of Christ, we must conclude that Christ 
in the same manner died in the room and stead of sin- 
ners, that they might be released from their obligations 
to punishment, and entitled through the merits of his 
death and sufferings, to eternal life and glory. 

Thus our title to the joys and happiness of heaven is 
secured by Jesus Christ, whom God hath set forth to be 
a " propitiation for our sins, through faith in his blood. 9 * 
But in order to make our salvation complete, our disaf- 
fection to God must also be removed by the sanctifying 
influences of his holy spirit ; and therefore, Christ lias 
appointed various ordinances and institutions, and re- 
quired the performance of certain duties, that by these 

means of grace we may have the natural enmity of our 

S 



138 THE HAPPY TENDENCY OF CHRISTIANITY. 

hearts against God removed, and our tempers and dis- 
positions formed after his own image, and prepared for 
glory and happiness. And while we are considering 
these we shall have an opportunity of seeing, that while 
Christ, hy the appointment of them, is making us meet 
for the inheritance with the saints in light, he has also 
consulted for our comfort and happiness in this imper- 
fect state. Therefore we may add, that he has not only 
died for us, but also that, 

& He has given us the eompleatest system of rules and 
irrecepts, which when observed, tend to promote both our 
temporal and eternal happiness, 

" The grace of God, which has appeared bringing 
salvation," or the gospel of Christ, teaches us " to deny 
all ungodliness and worldly lusts, and to live soberly, 
righteously, and godly, in the present world. 5 * There 
is not an irregular practice or wrong affection counte- 
nanced or tolerated in the gospel. It connives at no vice, 
and permits us to gratify no sordid and irregular pas- 
sions. It is its peculiar and distinguishing glory, that 
it either expressly or implicitly commands every virtue 
that has a tendency to perfect human nature. In gene- 
ral, " whatsoever things are true, honest, just, pure, 
lovely, and of good report, virtuous or praise-worthy, 
we are commanded to think on these things and to excel 
in them. 55 * Let any one read the gospel with the least 
attention and impartiality, and he must see that the great 
design and business of it is, to inculcate all those virtues 



» Phil. iv. 0, 



THE HAPPY TENDENCY OF CHRISTIANITY. 189 

which are the sources of public and private, of tempo- 
ral and eternal happiness. It strictly enjoins all the 
branches of piety towards God; an awful veneration of 
his majesty, the strongest love and gratitude for his 
mercies, a perfect resignation to his will, and a firm con- 
fidence in his almighty power and unlimited goodness. 
It indispensably requires an exact performance of those 
duties of justice, fidelity, compassion, charity, and bene- 
volence towards men, which are essentially necessary to 
our happiness in a social state ; and it does not permit 
us to gratify our private desires to the prejudice and 
detriment of others. It requires magistrates to provide 
for the safety and welfare of the communities in which 
they govern, by a steady and impartial administration of 
justice ; and subjects to honor, support and assist them 
in the execution of their offices, as being persons set over 
them for their good. It commands all men to fulfil the 
duties of their several relations ; to be laborious and dili- 
gent in their respective callings and employments, that 
they maybe not only no burden to the community, but also 
able to communicate to its indigent members.; to be per- 
fectly honest and equitable in all their transactions with 
one another; to cultivate an extensive spirit of humani- 
ty, meekness, forgiveness, and benevolence ; not to con- 
fine our good will to one party or denomination, but to do 
good unto all as we have opportunity. Again, are there 
certain affections which tend to make us comfortable 
and easy in ourselves, which have a more peculiar re- 
ference to the cultivation and improvement of our own 
minds, which yield us a lasting and substantial pleasure, 
and which prepare us for the joys of the heavenly 
world? It is also manifest, that the gospel strictly re 



i£0 THE HAPPY TENDENCY OF CHRISTIANITY. 

commends and insists upon these as essential to the cha- 
racter of christians* and ahsohitely necessary to our 
happiness in the world to come. Hence are those ex- 
hortations to deny ourselves, to crucify the flesh, to set 
our affections on things above, and to have our conver- 
sation in heaven, and the like. In a word, the gospel 
insists upon our constant and unremitting endeavours to 
glorify God, to conform ourselves to his image, and to 
imitate all his imitahle perfections. This is the constant 
strain and tenor of our holy religion ; these are the 
things which it inculcates in the most earnest and affec- 
tionate manner, as the great end and business of life, 
which must be performed as ever we would answer the 
Obligations laid on us by the infinite love of God and 
Christ, and as ever we would obtain their favor and the 
happiness of the coming world. 

Now, when these things are carefully considered, 
may we not justly conclude that our blessed Redeemer 
has consulted both for our temporal and eternal happi- 
ness, in giving us such an excellent and compleat sys- 
tem of rules and precepts for the regulation of our con- 
duct? Are not these tilings the very source, from 
whence public and private happiness immediately flows : 
which never fail to make societies flourish in prosperity 
and glory, and which prepare us for the pure and un- 
mixed joys of heaven ? What can contribute more to 
our comfort and happiness here, both as individuals and 
as members of society, than a virtuous temper and dis- 
position, attended with a correspondent course of action , 
a supreme love, reverence, gratitude and submission to 
the author of our beings, together with a regular con- 



THE HAPPY TENDENCY OP CHRISTIANITY. 141 

fidene* in his power, wisdom and goodness ; a careful 
observance of the various offices of love, justice, benevo- 
lence and humanity towards our fellow men ; a just mode- 
ration of our appetites and passions, and a due subjec- 
jection of them to the higher powers of the soul, ac- 
cording to the dictates of reason and revelation? Every 
one ? upon the least consideration, must acknowledge, 
that the exercise of these dispositions and affections af- 
fords the most noble pleasures of any with which he is 
acquainted ; that they affect him in the most lively 
manner ; are steady and permanent in their nature ; 
are of constant use to sxipport and revive him under 
every calamity of life, an to give him the most ravish- 
ing prospect of eternity. Thus has Christ, by his com- 
ing into the world, consulted, for our comfort and happi- 
ness in time and through eternity, by the precepts and di- 
rections which he has given us. And this argument would 
still receive additional weight, had we time to consider the 
institutions of Christ, and the various discoveries made 
in the gospel, which all tend to encourage and establish 
the practice of piety and goodness in all its branches, 
and consequently, to lay a more lasting foundation for 
comfort and happiness. Such are the clear and full 
representations of the divine nature and perfections, 
and of the worship due to him, the more certain disco- 
very of the immortality of the soul, and of a future 
state of rewards and punishments, of the resurrection 
of the body, and the final judgment, together with the 
various doctrines relating to the incarnation, birth, 
death, resurrection, ascension, and intercession of 
Christ. But barely mentioning these, we proceed to 
shew farther, that Christ came not to destroy, but to 



142 THE HAPPY TENDENCY OF CHRISTIANITY. 

save our lives, and to consult for our happiness here 
and hereafter ; when. 

5. He left us the most perfect example for our imitation, 
atid commands us to eonform ourselves to it. 

Whosoever reads over the history of his life, trans- 
mitted to us by the Evangelists, must soon he convin- 
ced that his behaviour was not only innocent and inof- 
fensive, but also highly beneficent and useful. His con- 
versation was perfectly agreeable to the doctrines, 
which he taught, and he fully answered the character 
given of him, that * he went about doing good/' If 
we would form a just notion of the unbounded compas- 
sion of his heart, and the extensive usefulness of his 
life, we should follow him, healing the sick and curing 
the most obstinate diseases ; having compassion on the 
hungry, and feeding thousands with miraculous bread ; 
giving speech to the dumb, and unstopping the ears of 
the deaf | restoring sight to the blind, and strengthen- 
ing the limbs of the maimed and lame ; and raising the 
dead, to shew himself the Lord both of the living and 
of the dead. Such was the compassion of our Saviour 
to the bodies of men, that he gladly embraced every opr 
portunity of relieving them from pain, and of render- 
ing them healthful and sound. Nor have we a single 
instance of his rejecting any, that ever applied to him 
with a suitable disposition of mind, or of his sending 
them away without a blessing. Though he was in such 
poor and mean circumstances, that he could not in the 
ordinary way relieve the outward distreses of the misera- 
ble objects, which daily met him and npplied to him ; 



THE HAPPY TENDENCY OF CHRISTIANITY, 14$. 



yet lie did not fail to use his divine power to supply 
this deficiency, working miracles for their relief. To 
ask of him was the certain way to receive the blessing 
and to believe that he was able and willing to confer it* 
a never failing recommendation to his mercy. Nay, 
we often find him bestowing blessings unasked, and when 
there were no objects remaining in any particular place, 
that needed his assistance, he went to others more re- 
mote, that he might find fresh instances of misery and 
distress, to whom he might extend his compassion and 
help. 

But the goodness of our blessed Redeemer was not 
confined to the bodies and outward circumstances of 
men : He came to procure nobler blessings for their 
immortal souls, and " to seek and to save them that 
were lost." Hence we find him, with inexpressible a I 
feet ion and tenderness, addressing sinners, and directing 
them into the ways of salvation and peace. " Come unto 
me, all ye that labour and are heavy laden, and I will give 
you rest," was the kind invitation of this friend and 
lover of men. And " whosoever comes unto me, I will 
in no wise cast out," was the glorious encouragement? 
which he gave, to trust in him, and accept his oilers of 
peace and pardon. He went about with unwearied dill 
gencc. from place to place, using the most earnest per 
suasives and arguments to every thing, that lias a ten- 
dency to make men happy, in time and 4 throngh eter- 
nity ; kindly reproving sinners for their vices ; exhort- 
ing them to return to a better temper and conduct $ en 
couraging their faith and repentance, by the promise? 
of mercy and the offers of everlasting glory : and mourn - 



344 THE HAPPY TENDENCY OP CHRISTIANITY. 

ing orer the ingratitude and obstinacy of impenitent 
sinners. His love to men engaged him to submit to a 
life of labor and fatigue ; for as he was touched with a 
feeling of their infirmities, he declined no pains or trou- 
ble to remove them, and accounted his own sufferings 
repaid by making others happy. In these good offices 
he continually employed himself, and took so much de- 
light in them, that he could never be diverted from 
them $ by all the ungrateful usage, which he met with ; 
by the perverse constructions that were put upon his 
most generous and disinterested actions ; nor by all the 
hatred, rage and persecution, which he foresaw his per- 
severing in them would draw upon him. Though he 
was exposed to all kinds of evil treatment, and was 
more injured and abused for his good offices to mankind, 
than any man that ever lived ; yet he never discovered 
any thing of a malicious and avengeful disposition ; he 
had indeed a very lively sense of the indignities offered to 
him, but never rendered evil for evil, or railing for rail- 
ing ; but on the contrary expressed the greatest good- 
will for his enemies, by endeavoring to correct their 
tempers and conduct, and by hearty prayers to God for 
their forgiveness. This was the amiable and beneficent 
conduct of the founder of our religion ; this is the ex- 
ample, which he proposed to our imitation, and which 
he has obliged us all to follow ; telling us that he had 
left us an example, that we should do as he had done ; 
that we should learn of him ; and love one another as 
he had done. From all, which we may rationally 
conclude, that our blessed Redeemer consulted not only 
our future, but also our present happiness, by coming 
into the world : because he not only made it the busi- 



THE HAPPY TEXDEXCY OP CHRISTIAXIT Y. 145 



ness of his whole life, but also has by the influence of 
his example and authority made it the duty of his fol- 
lowers to do the same. 

But that Christ has consulted both for our temporal 
and eternal happiness by coming into the world, appear- 
from this $ that, 

^. He has given us the mast powerful arguments, motives, 
promises and assistances, to engage us in such a course 
as will effectually secure this end. 

Under the gospel we are addressed by every argu- 
ment that can be drawn from love, reverence and grati= 
tude to God and Christ ; from the expectations of an 
inconceivable happiness in the world to come., which 
God has connected with our obedience to his laws, and 
from that awful destruction which awaits the obstinate 
and impenitent sinner. Every argument is used in the 
gospel, that is calculated to move the human heart, or 
that can be drawn from the consideration both of the 
present and coming world, in whatsoever light they are 
viewed. We have exceeding great and precious promise- 
made to us, that we might be partakers of a divine na- 
ture, having escaped the pollution that is in the world 
through lust ; and that this is the great end of them, the 
apostle assures us when he says, M Having these pro- 
mises, dearly beloved, let us cleanse ourselves from all 
filthiness of the flesh and spirit, perfecting holiness in 
the fear of the Lord.*' And on the other hand, all the 
awful and terrible tilings that are threatened in the 
gospel, were denounced against sinners, that they might 



146 THE HAPPY TENDENCY OF CHRISTIANS ITY. 

be engaged to live as becomes the gospel, in holiness and 
happiness, and to fly from the wrath to come, For this 
salutary end, the wrath of God is revealed from hea- 
ven against all unrighteousness and ungodliness of men." 
And to take away every objection that can be made 
against the practice of holiness from the present weak- 
ness and imperfection of out natures, or from the strict- 
ness of the precepts of the gospel ; it gives us the great- 
est reason to expect all necessary assistance in the per- 
formance of duty. The most cogent reasonings and elo- 
quent harangues of the ancient philosophers, were 
found ineffectual for conquering the natural corruption 
of our hearts, for subduing the passions, and for inspir- 
ing the people with the love of virtue. But we have 
reason to expect a more powerful method of persuasion, 
even the inspiration of him, who is the God of the spirits 
of all flesh, who formed the soul of man within him, and 
who, by a thousand secret ways, can convey truth to the 
heart, can enlighten the darkened understandings, and 
rectify all the disorders of the soul. Christ has pro- 
mised his humble followers, that 66 his grace shall be 
sufficient for them, and his strength made perfect in 
their weakness," And the apostle Paul assures us, " that 
through Christ strengthening him, he could do all 
things." The holy spirit is promised to christians, to 
sanctify and guide them through life ; to be a principle 
of divine life in them ; to comfort and support them in 
the performance of every duty. Now, whosoever im- 
partially considers the excellence and tendency of the 
precepts of the gospel, the amiable and attractive exam- 
ple of the blessed Redeemer, together with the cogent 
arguments and motives used to engage our compliance 



THIi HAPPY TEXDEXCI OE CHRISTIANITY. 147 

with them, and the powerful assistance of the spirit of 
grace to enable us to do so, must be convinced that Je- 
sus Christ, by coming into the world, has laid a suffici- 
ent foundation for the practice of universal righteous- 
ness, in all its amiable branches, and consequently has 
consulted both for our present and future happiness. — 
For U godliness has the promise of the life that now is, 
as well as of that which is to come." 

APPLICATION. 

1. Has Christ then come to save us from ruin and to 
provide for our happiness here and hereafter? Hcxv 
should this engage ns to esteem that institution which 
he has appointed for this gracious and benevolent pur- 
pose 3 

There is certainly no man, who has any regard for 
his own salvation or the happiness of mankind, but must 
heartily value and esteem the gospel of Christ, which 
is so well calculated for the reformation of human na- 
ture, and for promoting our perfection in holiness and 
happiness. The intrinsic goodness and useful tendency 
of the gospel, is a sufficient foundation for our enter* 
taining the highest esteem for it, and for making our 
hearts overflow with love and gratitude to its adorable 
author, who has visited us in our miserable condition* 
and has ordered us such an excellent institution for en- 
gaging us to forsake every sin, and to return to God and 
our duty, that we may be forever happy. The ancient 
patriarchs and prophets desired earnestly to see and 
hear the glorious discoveries that are now made to us 
in the gospel : but God has reserved these glorious bles- 



liS THE HAPPY TENDENCY OP CHRISTIANITY. 

sings for us. We must then be extremely stupid and 
insensible, if grateful impressions of these things do not 
remain on our hearts. O ! how should our souls mag- 
nify the Lord, the God of our salvation, who has visi- 
ted and redeemed us, and raised up for us, a mighty 
Saviour, « who is able and willing to save to the ut- 
termost," 

2. Has Christ come to save and not to destroy us l l How 
careful should we be, that our immortal souls be not lost 
amidst such advantages of salvation. 

Suffer me, my friends, to urge you in the most solemn 
manner, to enquire with impartiality, whether the de- 
sign of the gospel has taken place with regard to your 
own souls ; or whether all the labours and sufferings of 
the blessed Redeemer, have had any effect upon you, to 
convince you of your need of an interest in him, and of 
his ability and willingness to save all that come unto 
him, and to bring you to a cordial approbation and ac- 
ceptance of the offered method of salvation. ~No doubt,, 
you hope well concerning yourselves : but do your tem- 
pers and lives lay any solid foundation for your hopes I 
Remember it is the idlest dream that ever imposed on 
mankind, to hope that you are interested in the righte- 
ousness of Christ, while you do not imitate his example 
and live by his gospel! To live in the habitual practice 
of any sin, whether secretly or openly, is absolutely in- 
consistent with being born of God and renewed in the 
temper of your minds, without which you cannot be saved. 
Christ came to save us in away of holiness and faith 



THE HAPPY TENDENCY OP CHRISTIANITY* 149 



How inexcusable then must you be if under all the advan- 
tages and obligations you continue impenitent and wicked* 

But are there not some now hearing me, who, not* 
withstanding all that Christ has done to save you, yet 
continue negligent and careless about your temporal and 
eternal happiness ? But what can engage you to be so 
cruel to yourselves, and to ruin your precious souls, 
when you are under no necessity of doing it ; when 
Christ has done so much to prevent it, and when there- 
by you must be guilty, not only of the most consum- 
mate folly and madness, but also of the basest ingrati- 
tude to Christ, our best benefactor ? Shall Christ think 
it worth his labor and pains to submit to inconceivable 
sufferings in his body and soul, and even to the wrath 
of God and the accursed death of the cross, in order to 
provide for our redemption from the everlasting tor- 
tures of hell and for our eternal happiness in the world 
above ? And will you, notwithstanding all this, plunge 
yourselves into irretrievable misery, through your own 
carefulness, or attachments to things, whieh in this 
comparative view are but vanity of vanities ? Shall the 
blessed redeemer point out to you in the plainest man- 
ner, the road that leads to eternal life* and beseech you, 
by his dying groans, by his agonies on the cross, when 
he made his soul an offering for sin, by all the horrors 
of eternal despair, and by all the glory of the heavenly 
state, to walk in the ways, that he has prescribed for 
you ; and shall you still, ungratefully reject, his kind 
invitations, and walk in the ways of your own hearts, 
dreaming from day to day, till you drop into that hor- 
rible pit, from whence there is no redemption. How 



150 THE HAPPY TENDENCY OP CHRISTIANITY. 

can you thus requite the God that made you, and the 
Lord that redeemed you with his gracious blood ? May 
God awaken you to consideration before it be too late. 
Consider how you will look upon your careless or wicked 
life, when you are standing on the eonfines of the invisi- 
ble world, and ready to launch into the shoreless ocean, 
without any thing to support you under the agonies of 
dissolution, or the far more intolerable forebodings of a 
guilty conscience ? How will you account for this con- 
duct at the impartial bar of your judge ? Will you not 
tremble and be covered with inexpressible confusion, 
when he will open the books, and read over the records 
of your ignorance and sloth, your carelessness and de- 
lays, your mispent sabbaths, abused ordinances, slight- 
ed seasons of grace and broken covenants with God and 
man ? How can you endure it, that all the glories of 
heaven are forever lost, through your own obstinacy and 
sloth ; that your soul, which should have been your prin- 
ciple care, is now sinking into eternal flames, and that 
you must hear that doleful sentence passed upon you : 
" Depart from me, ye cursed, into everlasting fire pre- 
pared for the devil and his angels passed upon you, 
by that compassionate Redeemer, who died to save you, 
and who is yet stretching out the arms of his mercy, 
beseeching you by every argument that can move hu- 
man nature, to come to him for salvation and happiness. 
You may think of these things, as you have often done, 
with indifference ; but as surely as Christ died to save 
sinners, this will be the condition of every careless im- 
penitent offender. And are you not guilty in your own 
consciences ? And do not your own consciences say that 
it is infinitely better, to secure a title to that salvation, 



THE HAPPY TENDENCY OF CHRISTIANITY. 151 

which Christ came to procure for you, before it he too 
late ? And cau you after all this, leave the house of God 
this day, without any resolutions of greater care and 
diligence for the future ? 66 ! that you were wise, that 
you would consider your latter end; that you would 
mind the things of your peace, before they are hid from 
your eyes." These are not visionary notions : this is 
not empty harangue, there is a glorious reality in the 
gospel, to all those who cordially comply with the de- 
sign of Christ's coming into the world ; and it is full of 
amazing terror to all that neglect this great salvation. 
These are matters in which our souls, our immortal 
souls are nearly interested. O let us then be persua- 
ded to labour above all things, to secure a title to that 
salvation, which Christ came to purchase, and which is 
so freely offered in the gospel. Let us abandon our sins 
and follies, and apply to him for a pardon through his 
blood ; and let us make it the constant business of our 
lives to adorn his doctrines, and to live as becomes those 
that are redeemed by the blood of Christ. 



SERMON VIII, 



THE FATAL TENDENCY OF LICENTIOUS 
PLEASURE. 



1. TIM. V, 6. 

But she that liveth in pleasure is dead while she liveth. 

Young persons are the hope of every society, whether 
civil or religious ; and surely it must be natural for 
those, who regard the prosperity of the public or the 
interests of Christianity, to be solicitous that they should 
be instructed in those principles, which tend to make 
them useful members of the community in which they 
live, and ornaments to the religion which they profess ; 
and that they be warned against such practices as would 
frustrate both these important purposes. And when we 
consider the numberless snares and temptations to which 
they are exposed, and particularly how apt they are to 
be led astray by sensual pleasures, at that season, when 
they have the keenest relish for them ; it surely cannot 
be unseasonable to spend a few thoughts upon the fatal 
tendency of a life of licentiousness, in which some things 
may occur, that may not be altogether useless to those 
of more advanced years. 

Pleasure in its own nature, abstractedly considered, 
is not unlawful. We arc naturally desirous of it, and 
evidently designed to enjoy, not only those pleasures, 



FATAL TENDENCY OF LICENTIOUS PLEASURE. 153 

which, being of a moral kind, greatly exalt and ennoble 
our natures : but also those, which having a more im- 
mediate reference to the body, alleviate the burdens and 
soften the cares of life. We are under no necessity of 
denying ourselves of these entirely: for there is an al- 
lowable and laudable satisfaction to be enjoyed even in 
worldly and sensible goods, while we keep within the 
bounds prescribed by reason and revelation. Our only 
danger lies in excess : but the danger being imminent 
and the consequences fatal and destructive beyond des- 
cription, we cannot be careful enough to guard against 
them. Those that give themselves up to a life of licen- 
tious pleasure, vanity, and debauchery, whether of one 
sex or the other, are, according to the judgment of the 
inspired apostle, "dead while they live;'' dead to all 
the valuable purposes of a rational and virtuous life : 
though naturally alive, yet they are morally and spiritu- 
ally dead ; though they have the appearance of men, and 
breathe and move, and enjoy animal gratifications, yet 
the more amiable affections and higher powers of their 
souls, which distinguish our species from the inferior 
creation, are so far extinct, that they are as little sen- 
sible of their dignity as men, as little mindful of the great 
purposes for which they were endowed with these rati- 
onal powers, and as little careful to act as becomes men 
and christians, as if they did not exist at all. Or at least, 
the phrase, being dead, must imply a very high perver- 
sion of our moral powers, and a very deep insensibility 
to all the valuable purposes of a rational life. This, no 
doubt, appears a very strange position to those, who 
have a keen relish for what is commonly called a life of 

gaity and pleasure ; who think that thev, of all men, 

V 



I 1 J? AT AIi TENDENCY 01? LICENTIOUS FTiEASLJiE, 

have the justest estimate of life, and that others of *. 
different turn, are dull and insipid mortals, cramped and 
enslaved with precise and superstitious notions, and do 
not enjoy, but only drag through and endure life. But 
the judgment of God, delivered by the inspired apostle 
in our text, is of infinitely more weight, as will appear 
by considering, 

I. The fatal consequences of a life of licentious pleasure. 

i. Sensual pleasures inflame the passions more and more, 
without affording that satisfaction which wc expect 
from them* 

Every extravagant passion rises in its demands by 
indulgence, until it is confirmed into a vicious habit, and 
we are sunk into the most ignominious slavery and bon 
dage. There are degrees in the degeneracy and corrup- 
tion, which proceeds from a life of licentious pleasure. 
The first beginnings of it generally communicate but a 
comparatively small degree of infection to the soul, 
which might soon be cured by watchfulness and care : 
but when men are at no pains to make a timely retreat, 
or to restrain their desires, but go on headlong in their 
libertine course ; they soon lose their liberty, and their 
passions grow impetuous and domineering. So that what 
was at first perhaps, a gentle and soothing solicitation to 
gain our consent, becomes by degrees a preremptory 
command, which can neither be safely complied with, 
nor resisted with case. We are at first won upon by 
flattery and falshood, but afterwards ruled with a ty- 
rant's rod, and find our slavery to be both unavoidable 



FATAL TENDENCY OE LICENTIOUS PLEASE EE. 155 

and intolerable. And thus irregular passions, by fre- 
quent indulgence, establish themselves in such an abso- 
lute dominion in the soul, that nothing but the powerful 
operation of the sacred spirit, can ever conquer or sub- 
due them. " Can the Ethiopian change his skin or the 
leopard his spots ? then may ye also, that are accustomed 
to do evil, learn to do well." And what do these cri- 
minal gratifications give us in exchange for our liberty? 
Do they ever afford that satisfaction which they pro- 
mised ? Does not universal experience prove, that the 
objects which raised the most eager and impatient ex- 
pectations, as frequently have disappointed them ? But 
the next airy phantom that presented itself was to make 
amends for the former disappointment. But how often 
has this bubble also broken when the experiment was 
repeated ? How often has the expected joy vanished 
when the unhappy devotees to pleasure were ready to 
grasp at it ? And now, who that has any sentiments truly 
becoming his rational nature, does not feel his heart 
glow with indignation at such an inglorious bondage as 
this, for which there is nothing given in return bur 
vexation, disappointment and shame ? This is one of the 
fatal consequences of a life of licentious pleasure. 

2. Sensual Pleasures are altvays attended with anxiety 
and pain on every recollection* 

Even the lawful pleasures of sense are so inadequate 
to the desires of an immortal soul, and so fleeting and 
transitory, that we soon disrelish and despise what lately 
we eagerly pursued, and look back with contempt or 
indifference on what we viewed in prospect with delight 
and impatience. But criminal pleasures are always at- 



156 FATAL TENDENCY OF EICENTI0T7S PUEASL'RE. 

tended with remorse and shame, until we have made 
such fatal advances in the road to destruction, that « our 
consoiences are seared as with an hot iron," and the voice 
of reason and revelation is buried in the tumult of dis- 
orderly passions and irregular appetites. For it is wisely 
ordered by God, for the advancement of virtue and re- 
ligion among mankind, that shame and vexation should 
be necessarily connected with the practice of sin and a 
sense of guilt ; so that no man can live in open rebellion 
to the laws of God, without feeling at certain intervals, 
the severe remonstrances of a condemning conscience. 
And this alone is sufficient to embitter all the joys of 
life and to fill us with uneasiness and terror, whenever 
we give ourselves an opportunity of serious recollection ; 
and to involve ourselves in a hurry of business or a tire- 
some round of diversion and gaity, is but a fatal and 
fruitless expedient to silence the voice of conscience. — 
AVe cannot fly from ourselves. This indwelling tormen- 
tor of the guilty sinner, always accompanies him. Or 
if he should be so unhappy as to stifle its remonstrances 
for a season : yet it will one day awake with redoubled 
fury, proportioned to the soundness and duration of its 
sleep, either in this or the coming world. And nothing 
but the long suffering, patience and forbearance of God 
prevents those, who go on in a course of sin, from feel- 
ing the severe and intolerable reproaches of a w ounded 
spirit, which are sufficient to make them a terror to 
themselves and to all around them 5 and to force them 
to cry out, in the agony and bitterness of their souls, 
with Cain, " that their punishment w as greater than 
they could bear." And painful as the review of crimi- 
nal indigencies must be, how many abuse the patience 



EATAE TENDENCY OE EICEtfTlOTJS PLEASURE. 157 

and mercy of God, which should lead them to repen- 
tance, and eagerly pursue the same imposture which has 
often imposed upon them, and which has been as often 
detected by them ; though in direct contradiction to the 
repeated admonitions of their best friends, to their own 
experience and conscience, and to the most solemn warn- 
ings of God in his word and providence. But this is 
not all : 

S> Jin addictedness to sensual indulgencies has ordinarily 
a destructive influence upon our health. 

It would be endless to enumerate all the hazards and 
accidents to which an eager pursuit of pleasure exposes 
those, who have lost the government of themselves, and 
have given the reins into the hands of their passions to 
carry them wherever they will, at all adventures. Youth- 
ful passions urge and stimulate each other, and prevent 
the salutary influence, which tender seasons, the ad- 
monitions of parents and friends, the precepts of the 
gospel, or our own good resolutions might have, to 
work a reformation. Sensual pleasures have attrac- 
tions fatally successful against the united force of all 
these, until they lead us on from one stage of wicked 
ness to another; nor do they lose their force and pow- 
er before they have shattered the constitution and de- 
stroyed the health. So irresistible are their delusive 
charms when united with the power of example, number 
and importunity, that unless the grace of God deliver 
us from their tyranny they soon overbear the most so- 
ber purposes ; although universal experience proves 
that they are followed with such a train of diseases, as 



ibS TENDENCY OF XICENTIOUS FLEASU&E. 

w ill soon bring on the dissolution of the elay-tabernacle. 
Thus health, that most invaluable of earthly blessings, 
often falls a sacrifice to lawless pleasures. And what 
more properly calls for our indignation and pity ; or 
what more miserable objects can we behold, than per- 
sons, who have rendered themselves incapable of enjoy- 
ing those pleasures that are rational and innocent, pos- 
sessing the iniquities of their youth, sinking under the 
weight of diseases, which they have brought on them- 
selves by their own extravagance and debauchery, and 
dying martyrs to their own lusts ? 

i. An open course of sensuality fixes an indelible re- 
proach upon our characters. 

Bad as the state of the world is, vice has never got 
the ascendant over virtue, so far as to be accounted 
honorable by mankind. The good and virtuous love 
and esteem those that act agreeably to the voice of rea- 
son and revelation ; and they are secretly esteemed and 
reverenced by the abandoned and profane. The care 
and vigilance which the wicked use in order to conceal 
their vices from the eyes of mankind, the anxiety which 
they endure for fear of being detected, and the confu- 
sion and shame expressed upon the discovery of their 
vices, is an open testimony of their inward esteem of 
virtue and of their consciousness of the odious nature 
and deformity of criminal gratifications of any kind. 
None have desired their vices to be enrolled among 
their titles of honor, nor would be willing to be cha- 
racterized by them. And even the commonness of a 
vicious practice cannot wholly remove the just odium 



i 



FATA! TENDENCY OE XICENTIOIIS PLEASURE. 159 

whieh it deserves, or secure the sinners memory from 
reproach. The wise man observes in general of the 
wicked, that " their names shall rot," and particularly 
of those that are addicted to sensual pleasures, that « a 
wound and dishonor shall they get, and their reproach 
shall not be wiped away."* Thus, a life of licentious- 
ness and debauchery stains our characters, entails dis- 
grace and reproach on our names, and destroying our 
reputation, deprives us of that good opinion and confi- 
dence of others, which is necessary to our success mi 
any calling or employment. Which brings me to add, 
that, 

-5. A life of sensual pleasures ruins our temporal inter- 
ests in the world. 

The prosecution of lawless pleasure is a costly thing, 
which branches itself out into innumerable expences, by 
which estates gained by honest industry and encreascd 
by prudent ceconomy, have been speedily squandered. 
It is the observation of the royal preacher, that " the 
drunkard and glutton shall come to poverty f* and that 
the sensualist " shall be brought to a piece of bread," 
And almost every day presents us with miserable ob- 
jects reduced by their own extravagance to the most 
deplorable poverty and want. So that it is no wonder* 
to hear in the parable that the young prodigal soon 
wasted his substance by riotous living. Besides, an ad- 
dictedness to sensuality naturally produces a complica- 
tion of other vices, which have a natural tendency to 



*Pro. vi, 33, 



160 JATAi TENDENCY OF XICENTI0US PLEASURE. 

ruin the profligate sinner, and which separately are 
sufficient to reduce him to the lowest degree of wretch- 
edness and want ; and much more so, when they come 
upon him with united violence, like an armed man. 
And what is worse, heing still unsatisfied, they cleave 
to him until at last they plunge him into infamy and 
contempt, or perhaps drive him headlong into some des- 
perate measures, which hring him to some untimely 
end or public punishment. Besides, the prosecution of 
criminal pleasures occasions a lamentable waste and 
havoc of our precious time, which was given us for the 
important purposes of life, and the infinitely more im- 
portant ones of eternity. It takes off our attention 
from our principle business ; fills our heads and hearts 
with the vain amusements of life, and occasions us to 
lose opportunities of usefulness, which others improve, 
and thereby to come behind them in every valuable at- 
tainment. And we may farther observe under this 
head, that the just providence of God often concurs in 
heightening the misery of the profligate sinner, and in 
making him feel the bitter fruits of his extravagance 
and riot. It is a righteous thing with an offended God 
to strip such of the common blessings which they abuse ; 
and to bring those who have spent their substance in 
riotous living, to know the worth of those mercies 
which they misimprove, by the want of them, and many 
times by the severe necessity of begging a morsel of 
bread. Thus we hear, that a famine arose in the land, 
when the prodigal had wasted his substance, to heighten 
his misery by cutting off all hope of supporting himself, 
by his future labor or by the charity and compassion of 
others, 



FATAIt TENDENCY OF LICENTIOUS PLEASURE* 16A 



But what is worse than any thing that has yet beer? 
mentioned, is, 

6. That a predominant love of sensual pleasure kills thl 
soul, as to any valuable purpose of \ife 9 and effectually 
prevents our improvement in virtue and religion* 

Whosoever considers the constitution of human na- 
ture, must soon he convinced that he has implanted in 
him a principle of reason, to discern the nature and ten- 
dency of actions, and a conscience, which approves or 
condemns every action which we perform, as it is agree- 
able or repugnant to the laws of God. Now, as these 
were evidently designed to regulate and govern the 
lower passions and appetites of our nature ; the conduct 
to which they lead is briefly this. With respect to God 
that we worship and serve him with the most profound 
veneration ; the sincere st love and gratitude ; with the 
most stedfast trust and confidence, and the most humble 
resignation to his will ; and that we express our inward 
sentiments and dispositions towards him in proper acts 
of prayer and praise, and in vigorous endeavours to com- 
ply with his will and to imitate his imitahle perfections. 
With respect to mankind, our reason and conscience 
point it out, as our indispensable duty, that we abstain 
from all injuries, treat every man according to the strict 
rules of justice, righteousness and equity, and according 
to the dictates of compassion and humanity ; that we 
cultivate an extensive and unconfmed love and benevo- 
lence for them ; and that as we are members of society 
connected together by the divine appointment in a va- 
riety of the most important relations for our mutual 



16$ 0&££ TEXDEXC1 OE XICE3TI0US PXEAS-UKB. 

happiness, we should endeavour to promote the public 
Interests of the community and nation to which we be- 
long, as Well as the more private advantage of those 
that are dependant on us, or nearly related to us. And 
with regard to ourselves, the same principles teach us, 
that we ought to enrich our minds with religion and 
goodness ; that we should endeavour after the highest 
degrees of love to God and man as the foundation of our 
greatest perfection and truest happiness ; and that we 
desire and use all external benefits with a reference to 
this great end of our being, and thus make them subser- 
vient to our progress in the spiritual life. This is the 
conduct which our reason, and which the revelation of 
the divine will requires of us ; if we would obtain the ap- 
probation of our own minds, or of the supreme judge of 
the universe, Now, from this we can easily see the in- 
consistency of a course of licentious pleasure, with a 
sound and vigorous state of mind, with our principal 
business, and truest happiness as men and christians. 
For when the higher powers of the soul are degraded, 
and passion and appetite assume the prerogative of being 
guides of life, and are grown strong enough to check 
and controul the superior faculties of the mind ; we are 
said in scripture to be " dead in trespasses and sins," 
to be « the servants of sin, and to be held in the most 
shameful captivity to the law of sin and death/' For 
nothing brings greater desolation into the mind, or more 
effectually extinguishes all the principles of the spiritu- 
al and divine life in us, than an. habit of gross debaueh- 
ery and a course of unbounded lawless pleasure, Mow 
is it possible that the love of God, and those other sub - 
lime affections* which we are to exercise towards Hie 



tATAX TENDENCY OF MCENTIOTJS PLEASURE. 163 

most excellent and adorable being, should dwell in a son! 
sunk under the power of sensual desires arid gratifica- 
tions ? As soon may light and darkness agree together, 
or a fountain send forth at the same place sweet water 
and bitter, as that dispositions of so contrary a nature 
should be prevailingly found in the same subject. And 
as to the offices, which we owe to society ; how can that 
man be capable of serving the public with any punctu- 
ality, whose ruling passions all terminate on pleasing 
himself, with sensual gratifications ; and who may easily 
be diverted from an employment, in which he could re- 
ceive but little satisfaction. And moreover, as we have 
already seen, that a riotous and luxurious method of life 
tends to destroy the most opulent fortunes ; he may, of 
consequence, reduce himself by his extravagance, to 
such circumstances, as will put it out of his power to 
be as beneficial to the public, as he might have been ; 
and sometimes to such circumstances, as will dispose 
him to neglect not only the offices of charity and be 
nevolence, but also of justice and equity. And as to 
the improvement of our minds in religion and virtue, it 
is certain that nothing can be a greater hinderancc to 
this than a voluptuous dissolute course of life. For it 
suppresses and stifles every thing that is generous and 
noble in our natures, fills us with the meanest notions 
and views of things, sinks us into the most abject slavery, 
deprives us of the most exalted and durable pleasures* 
and in their stead affords only painful pleasures, that 
last but for a moment. It cramps and destroys these 
affections and powers, which alone make us capable of 
enjoying the most substantial pleasures, and exalts those 
desires and passions to the throne, which thereby be r 



come our greatest ignominy and reproach and the source 
of unspeakable misery to us. The amiahle graces of 
meekness, humility , benevolence, a generous contempt 
of the world, an ardent love to God and man, an uni- 
form desire of being and doing good, and of advancing 
in t^very branch of the christian character, are not 
likely to flourish in a soul immersed in sensuality and 
sin. Our moral and intellectual powers cannot expand 
and gather strength but by repeated exercise and ap- 
plication to such subjects as are adapted to enlarge the 
mind, and by avoiding every thing of a contrary tenden- 
cy. And surely grovelling in sensual pleasures must 
effectually frustrate this most important end of life ? 
There is great need of watchfulness and care, lest we 
be defiled by our necessary intercourse with sensible 
objects, while we are passing through this ensnaring 
world ; and how much more should we abstain from all 
fleshly lusts that war against the soul ? It is retire- 
ment meditation and contemplation on spiritual and di- 
vine subjects, and especially, frequent converse with the 
father of our spirits, that qualifies us for the sublime 
and refined employments and delights for which we 
were originally designed, and after which it is our honor 
to be constantly aspiring. 

Now from such a view of this fatal perversion of the 
noble powers and faculties of the soul, occasioned by a 
life of licentious pleasure, and of its lamentable tenden- 
cy to hinder our improvement in those graces and vir- 
tues, which are our highest ornament and happiness, 
and which make us a comfort and blessing to those 
f with whom we are connected ; have we not reason to 



FATA! TENDENCY OE XICENTIOUS PLEASURE. 16'? 

conclude, that those that live in sensual pleasures " are 
dead, while they live f dead to all the valuable purpo- 
ses of living ? Our Saviour has given us a very lively 
representation of the fatal tendency of a life of immode- 
rate pleasure to wound and destroy the soul, in his pa- 
rable of the prodigal ; who by abandoning himself to riot 
and debauchery soon lost the heart and understanding 
of a man, and brought himself into the most miserable 
state, in which human nature can here be involved. 
And our Lord speaking of his recovery from this deplo- 
rable condition, represented it under the idea of a spi- 
ritual resurrection : " He was dead, and is alive \ he 
was lost, and is found." 

These are some of the woeful fruits of a life of licen- 
tiousness and sensuality, and the fatal consequences of 
it to our liberty, comfort, health, characters, interest and 
usefulness to ourselves and others ; all which it evidently 
tends to destroy. And these are such, as are of them- 
selves sufficient to alarm our fears, and to engage us to 
avoid it with the most sedulous care. But all these 
taken together, grievous and distressing as they may 
be, are but slight inconveniences when compared with 
that intolerable anguish and misery, which awaits the 
unhappy deluded sensualist in the world to come. For 
u we were born for eternity and it is in this state, 
that our souls must be trained up for heaven and puri- 
fied from all uncleanliness, before we can be prepared 
for it. Therefore, those that are sunk in sensuality, 
having no relish for the pure and unmixed delights and 
pleasures of heaven, can never expect to enter there, 
but must hear that awful sentence pronounced upon them. 



106 FATAL TENDENCY OP LICENTIOUS PLEAS TEE. 

4S depart from mc ye cursed into everlasting burnings, 
prepared for the devil and his angels." There they must 
reap that everlasting harvest of shame and anguish, the 
seeds of which they have sown in this life : there they 
must feel the severe reflections of an accusing condemn- 
ing conscience, and the « gnawings of that worm, that 
never dies there they must reflect with horror and 
despair upon their past extravagance and folly : there 
they must associate with tortured devils and damned 
spirits, for whom they have rendered themselves fit 
companions : there their enraged desires and passions 
must forever torment them, being deprived of every ob- 
ject that could gratify them : and there they must be 
tormented in those unquenchable flames, which their 
impure desires have kindled on earth, without so much as 
one drop of water to cool their scorched tongues. This 
is beyond all peradventure, the certain issue of a life of 
sensual pleasure persisted in without reformation. 

APPLICATION. 

1. And what now remains, but that wc should all he per- 
suaded to avoid and guard against all criminal gra- 
tifications of every liind. 

Ami, my young friends, let me beseech and entreat 
you, in the name of the Lord Jesus, who died for your 
precious and immortal souls, to guard against such a 
dangerous course with the greatest solicitude. He well 
knew the awful misery in which it would involve you in 
time and through eternity, when he submitted to the 
overwhelming agonies of the cross, to redeem you from 
a vain conversation and the tyranny of ungoverned pas- 
sions and appetites, and " to purify you to himself a pe- 



EATAX TEXDEtvTCY OE MCENTI0US PLEASURE. 16.7 

euliar people zealous of good works. 55 And can you 
bear the thoughts of doing every thing in your power to 
frustrate so benevolent, and to you so advantageous, a 
design ? Could you thus requite the dying groans of the 
friend of mankind, the Lord of glory ? You have a strong 
relish and an insatiable desire for pleasures ; and why 
can you not pursue those that are substantial; those 
that would exalt you and do you honor ; those that are 
worthy of the pursuit of immortal beings ; those that 
will endure when every earthly comfort is gone ; those 
that will be continually encreasing through the bound- 
less ages of eternity ? Is it not more preferable to choose 
that course of life, which will make you comforts to 
your parents and relatives 5 honored and beloved by all 
good men 1 blessings to the society in which you live 5 
approved by your God and judge, and inconceivably 
happy in his presence forever 5 than by a life of sensua- 
lity, to enslave yourselves to the vilest passions to ruin 
your health and reputations ; to become curses and 
plagues to mankind $ hated and despised while you live ; 
and when you die, be condemned to take up your habi- 
tations in everlasting burnings ? O ! be persuaded fre- 
quently to consider, that you are more exposed to temp- 
tations from this quarter, than those of more advanced 
age ; and let not that formidable phantom, custom or 
fashion, frighten you out of your reason and the. best 
principles of your religious education. Look on those 
who would solicit you to join with them in such base 
and unmanly practices, as acting the part of the great 
enemy of God and man, who lies in wait for your pre- 
cious souls. Frequently consider, that a few years will 
alter your judgments of these pleasures, that are s© 



1#8 FAT All TENDENCY OF XICHNTIofts PXEASTJEE. 



highly valued and so eagerly pursued by those that have 
given up themselves to vice and extravagance. Fre- 
quently think with yourselves, the sorry exchange you 
would get for the ravishing joys of eternity, and the 
rivers of pleasure that flow from the throne of God $ 
and live daily under the habitual impression of this 
thought, " that the eyes of an holy God are ever on you, 
and that he will one day call you to give an account for 
all the deeds done in the body." And lastly, pray to 
him daily, that he would guide you through the slippery 
paths of youth, and preserve you to his heavenly king- 
dom. 

2. And as for you, my friends, who are advanced in 
years, I trust that you have tasted so much of the plea- 
sures of religion, that when you recollect the divine enter- 
tainments of retired hours, of solemn ordinances, and 
sacramental transactions, you feel a sacred indifference 
to the fleeting and unsatisfactory enjoyments of this 
world, an utter abhorrence of carnal pleasures, and a 
tender compassion and pity for those unhappy mortals, 
who are dead in sin and the servants of corruption.-— 
And let us all aspire more earnestly after those sublime 
and unspeakable joys that are at the right hand of God y 
and let the enlivening prospect animate us to bear the 
burdens of mortality with patience and resignation, and 
quicken and encourage us in our preparation for the 
inheritance with the saints in light. 



SERMON IX. 



THE PROSPERITY OF FOOLS, THEIR DES- 
TRUCTION. 



Piio. I, 32, 

The prosperity of fools shall destroy them. 

The primary design of God, in liis rich and gracious 
blessings conferred upon us, is to engage our supreme 
love and affection for himself, and to constrain us to 
serve him ke with a perfect heart and a willing mind. 5? 
Hence, the apostle Paul says :* *' the goodness of the 
Lord leadeth to repentance f 9 as it is the most natural 
consequence that can he drawn from the divine clemency 
and bounty. Thus the Lord draws us « with the chords 
of love and the hands of a man." The mercies of God 
should melt the human heart into an humble penitent 
frame for sin and a sincere and speedy resolution to return 
to him, from whom we have revolted, and who is hereby 
declaring that he is ready and willing graciously to re- 
ceive us. But it is melancholy to observe, how many wick- 
edly abuse the divine goodness, and pervert his rich and 
unmerited blessings to the contrary purposes of encour- 
aging themselves in a bold and impious neglect of God, 
and in an ungrateful rebellion against his throne and 

*Rom. ii, 4. 
Y 



170 THE PilOSFElUTY OE FOOXS, THEIR DESTKUCTIOX. 

government. While prosperity presents innumerable 
pleasing and attractive scenes to the carnal mind, the 
thoughtless sinner is captivated with the gay delusion ; 
the voice of conscience is silenced, and he has neither 
time nor inclination to attend to the affairs of his soul 
and eternity. Thus sinners abuse the divine mercies to 
pride and vanity, to idleness and luxury ; are hardened 
in impenitence, and grow regardless of the divine dis- 
pleasure, until death puts a period to their seasous of 
grace. — Others, who are not sunk into such a deep and 
dangerous insensibility, yet are intoxicated with the 
good things of this world, which insensibly draw off 
their attention from the concerns of another world. 
They overvalue worldly comforts, and please themselves 
with an imaginary happiness in them, until their hearts 
are at last alienated from the adorable God, the only 
source of happiness to a rational creature. Instead of 
delighting in the favor of God, and the communications 
of his love, they place their supreme happiness in the 
enjoyments of time and sense ; which is a melancholy 
symptom of an unrenewed, imsanctified soul, and a 
doleful presage of eternal ruin. — Others again, being 
surrounded with riches and honors, power and influence, 
forget that they were not made only for themselves, 
and that they were entrusted with these advantages for 
the benefit of others ; and therefore, instead of being 
rich in good works, are barren and unfruitful in the 
service of God and their generation ; ungrateful to God 
and unprofitable to men. — And others, instead of em- 
ploying their prosperity and power for the glory of that 
God, who bestows these blessings upon them, and for 
the advantage of those, with whom they are connected. 



THE PROSPERITY OF FOO!S, THEIR DESTRUCTION". 171 

are improving these talents for the hurt and oppression 
of their fellow men, whom it would be their glory and 
honor, as well as it is their duty to relieve and support. 
Thus the unsanetified prosperity of foolish sinners, is 
perverted to their ruin. Although prosperity may be 
improved for the most valuable purposes of living both 
in this and the coming world, yet through the corrup- 
tion of their hearts, it becomes one of the greatest oK 
stacles to the conversion and reformation of sinners, and 
one of the most dangerous engines in the hands of 0111 
great enemy, for the destruction of immortal souls, 
Thus f A the prosperity of fools shall destroy them," nor 
from any thing that is in prosperity, when rightly im- 
proved, but from the abuse of it. As we shall have an 
opportunity of shewing more fully, when we shall con- 
sider, 

I. How abused prosperity tends to destroy the wicked 

XI. The certainty and dreadfulness of their destruction 

I. How abused prosperity tends to destroy the wicked 

1. Mused prosperity leads the carnal unsanetified heart 
to a careless disregard and neglect of God. 

The world with its desirable and pleasing things, 
gaining the full possession of the hearts of men, fm 
nishes all serious thoughts and warm affections towards 
God. It is more especially the character of the men of 
this world, in their prosperity, that & God is not in all 
their thoughts." Their prosperity, which should lead 



-172 THE PB9SFEE1TX FOOLS* TIIE1K DESTRUCTION. 

them to a thankful acknowledgment of that bountiful 
hand, from which all their mercies flow, often tempts 
them to an impious disbelief or disregard of his provi- 
dence, and swells them with pride and confidence in 
their worldly enjoyments. Nebuchadnezzar transported 
with a flush of vain-glorious joy at the view of his mag- 
nificent buildings, breaks out in these lofty and insolent 
expressions :# " Is not this great Babylon, that I have 
built for the house of the kingdom, by the might of my 
power, and for the honor of my majesty ?" It was 
charged upon the prince of Tyre, " that his heart was 
lifted up because of his riches. 9? f The carnal heart, 
in the midst of a full fruition of this world's goods, is 
apt to ascribe every success to human contrivance and 
endeavours, without any grateful acknowledgment of 
the divine liberality and beneficence. And hence, an 
eminent saint prayed, « give me not riches, lest I be full 
aiid deny thee, and say, who is the Lord V 9 \ And it was 
the advice of Moses to the people of Israel, when they 
should be possessed of the promised land, not to forget 
the Lord their God. 66 When the Lord thy God shall have 
brought thee into the land, which he sware itnto thy 
fathers, Abraham, Isaac and Jacob, to give thee great 
and goodly cities which thou buildcdst not, and houses 
full of good things, which thou filled st not, and wells 
digged, which thou diggedst not, vineyards and olive- 
trees, which thou planted st not ; when thou shalt have 
eaten and be full ; then beware, lest thou forget the 
Lord, who brought thee out of the land of Egypt, from 



*Dan. iv, 30. fEzek, xxvin, 5. 

|Prov. xxx, 9. 



THE PROSPERITY OF P0OXS, THEIR DESTRUCTION. 173 



the house of bondage/ 5 * This caution given in such 
circumstances, strongly intimates, that there is a sinful 
disposition in the carnal heart, to neglect God in the 
midst of affluence and prosperity. And there are not me- 
lancholy instances wanting of persons, whose superiority 
of rank and elevation of station give them many ad- 
vantages above others, and who, notwithstanding, are 
the most remiss in the duties of religion, and most in- 
different to all the obligations of Christianity. They 
seem to look upon themselves too great to be good, and 
so high, that religion itself is below them. Because of 
their dignity, power and opulence, they seem to claim 
an immunity from the common obligations of religion, 
and an exemption from those rules of righteousness, to 
which others are bound to submit ; little considering, 
that with regard to the affairs of their souls and of ano- 
ther world, they stand upon the same level with the 
poorest ; and that all their wealth and grandeur will 
avail them nothing when they shall be judged by him, 
who is no respecter of persons. Hence the apostle ex- 
horts the rich in this world, " not to trust in uncertain 
riches, but in the living God which farther shews, 
how apt we are in our prosperity, to depend upon riches 
for reputation, protection, and the provision of necessa- 
ries and comforts, to the neglect of God, the author of 
every good and perfect gift. Notwithstanding the evi- 
dent instability of all mortal things, and their insuffi- 
ciency to support or satisfy an immortal spirit, many 
make gold, their trust and their God, and " say unto 
fine gold, thou art our confidence. *'f Prosperity lulls 



J Deut. vi, 10, 11. 



fjbb. xxxi, 24, 



THE tBOSPBBITy 01*0015, THEIR DESTRUCTION. 



sinners into a carnal security and hardens them against 
the apprehensions of the divine displeasure. Because 
« they have no changes-, therefore they fear not God.' 5 * 
They are as secure and fearless, as if the tenor of their 
prosperity were invariable, and no evil could disturb it \ 
or at least, they put the evil day far off, and with the 
profane scoffers of old, mentioned by the prophet, they 
say, " the vision he sees is for many days to come, and 
he prophesies of times afar off." And thus when the 
fear of God is extinguished in the soul, the divine pre- 
cepts and threatenings are disregarded ; and like Jes- 
hurun or the rebellious Israelites, they, " waxing fat," 
and abounding in the good things of this world, "kick 
against God," grow intractable and refractory to the 
divine commands, and " lightly esteem the rock of their 
salvation,"] Thus prosperity often leads the thought- 
less sinner to an ungrateful neglect of God, and an im- 
pious rebellion against the throne and dignity of heaven. 

? 2. Sinners often abuse their prosperity 9 so as thereby to 
render the ordinary means of salvation ineffectual for 
iheir conversion. 

The holy spirit can undoubtedly, without the instru- 
mentality of the word, so enlighten the mind and influ- 
ence the will and affections, that the sinner shall be 
converted from the error of his ways. And we have in 
scripture some instances recorded, in which the spirit of 
grace has displayed his saving power in the immediate 
conversion of sinners, who were so far from being in the 



fDeut xxxii j 15. 



THE PROSPERITY OP POOiS, THEIR DESTRUCTION. 175 



appointed way to salvation, that they were posting on in 
the full career of wickedness. But God has appointed the 
reading and preaching of his word as the ordinary means 
which he will bless for the reformation of sinners ; and 
hence the gospel is said to he " the power of God to 
the salvation of them that believe." But unsanctified 
prosperity renders it ineffectual for this purpose* Hence 
the apostle, under the conduct of inspiration, observes, 
« that not many wise men after the flesh, not many 
mighty, not many noble are called which is explain- 
ed by what another apostle says : " Hath not God cho- 
sen the poor of this world rich in faith, and heirs of the 
kingdom which he hath promised to them that love 
him. j" And our Saviour himself assures us, that « it 
is easier for a Camel to pass through the eye of a 
needle, than for a rich man, « that trusteth in his riches, 
to enter into the kingdom of heaven f ? which shews that 
the riches and prosperity of sinners, expose them to 
some peculiar and dangerous snares. And the reason 
is, because pride, an unteaehable temper, and the cares 
of the world, which are too often the attendants on pros 
perity, are diametrically opposite to that meekness, hu- 
mility, and consideration, which arc necessary for the 
gospel's reception and cificacy on the heart. We are 
directed to « lay aside all filthiness, superfluity of naugh- 
tiness, and with meekness to receive the ingrafted word, 
that is able .to save our souls." A serious humble sense 
of our want of divine grace, together with an earnest 
desire to receive it, must be found in those, who can ra- 
tionally expect the divine Messing to attend his wohI 



l.Cor. i, 26 



f Jam. it, 



176 THE PROSPERITY OF FOOLS, THEIR DESTRUCTION. 



For " he fills the hungry with good things, while he 
sends the rich empty away and « gives grace to the 
humble, while he resisteth the proud." And the pros- 
perity of sinners is often abused, for the fatal purpose 
of encouraging them in unbelief, and a contemptuous 
disregard of divine truths $ so that the word preached 
" does not profit them, not being mixed with faith in 
them that hear it." Let eternal things be represented 
with the clearest evidence of reason and enforced with 
the warmest affection ; let the glories of the heavenly 
world be painted in the most engaging and attractive 
colours, or the threatnings of the law and gospel be de- 
nounced in all their terror : yet they have no efficacy 
on the prosperous sinner, who treats them all as vain 
imaginations. And we find that this temper directly 
leads to the forsaking of the house of God, and the as- 
sembling of ourselves together 5 which sets man at a 
still greater distance from a reformation, as it puts them 
out of the appointed way of recovery : so that it is iiir 
deed a miracle of divine grace, if ever the prosperous 
sinner is recovered from the error of his ways, while he 
slights and neglects the ordinances of the gospel. But 
if he attends upon the word preached and read, yet if 
the impressions, that are at any time made upon his 
heart, are not cherished and kept alive by serious and 
frequent meditations, they will soon wear off; and the 
prosperity of the sinner, which is usually attended with 
a multiplicity and hurry of worldly business, or worldly 
amusements at least, has a dangerous tendency to erase 
all these divine impressions. And thus the voice of con- 
science and the suggestions of the holy spirit, are stifled 
and disregarded 3 and at length the spirit of grace ceases 



THE PROSPERITY OP POOL*, THEIR DESTRUCTION. ±77 

to bo a monitor to those who continue to resist his mo* 
lions and counsels* and ungratefully rebel against him; 
and then nothing remains, but the sinner must daily grow 
more hardened in sin, until his conversion becomes ex- 
tremely difficult and almost hopeless. Thus prosperity 
is often abused by sinners, so that the means of grace 
are rendered ineffectual for their conversion and refor- 
mation, 

3. Prosperity is dangerous and fatal to many, as they 
are thereby greatly exposed to the temptations of Satan, 
which they are not careful to discover, and resist and 
conquer. 

It is happy for many, that the means of gratifying 
their sensual and carnal appetites lie out of their power. 
For where the materials for exciting and inflaming the 
passions and appetites arc ready at hand, Satan, the god 
of this world, is diligent in employing his infernal skill 
and experience, in preparing them in the most alluring 
manner, to captivate the affections, until he has esta- 
blished his dominion in the heart. And his power and 
art, whereby he tyrannizes over the children of disobe- 
dience, lies principally in the spacious representations 
and fallacious promises of happiness from the enjoyment 
of worldly things. Some of his temptations are to crimes 
of so black a complexion and so horrid a nature, that the 
soul starts back and shudders at the thought ; and the 
tempter cannot succeed until by other temptations, that 
are more agreeable to the sensual and carnal affections, 
he leads them captive at his will? from one stage of wick- 
edness to another ; and thus thev are at last easily over- 

Z 



178 THE PROSPERITY OP POOXs/ THEIR DESTRUCTION, 

come by those very temptations, which they formerly 
resisted with detestation and horror. So that those 
temptations of Satan, which are most likely to prevail 
with sinners, must he agreeable to the carnal temper, that 
they may be entertained with complacency and delight. 
And hence it is, that men are so easily led astray by 
the temptations of riches, honor, and pleasure, which 
are so well calculated to captivate a worldly mind. And 
therefore, as prosperity affords various means of grati- 
fying the irregular demands of a carnal heart, it proves 
a dangerous engine in the hands of our great enemy, 
for the destruction of foolish and unwary sinners ; and 
when prosperity is attended with idleness and a want of 
some laudable business, to engage the attention, it must 
be exceedingly destructive to men. To have some law- 
ful employment, and to be diligent in it, is of unspeaka- 
ble advantage to prevent our falling into those vices, 
which ruin thousands. But idleness unfits us for the 
duties of the civil and religious life, and exposes us an 
easy prey to the snares and temptations of Satan, who 
never fails to find employment of the worst kind, for 
those that have none. Fulness of bread and idleness 
are connected together by the prophet Ezek. (xvi, 49.) 
as that which occasioned the destruction of Sodom. 

4; Prosperity is the destruction of foolish sinners, as it 
affords them many opportunities of corrupting, and of 
being corrupted by others. 

Persons in exalted stations, wealth and power, wlic: 
depraved in their inclinations and actions, are like poi 
«oned fountains, that convey the spreading infection 




THE PROSPERITY OP POOXS, THEIR DESTRUCTION. 179 

abroad. Their evil example has a commanding and per- 
nicious influence on the lives and morals of others. The 
dishonor and infamy which should attend vice, are much 
lessened in the estimation of men, when they see others 
in eminent stations caressed and honored, notwithstand- 
ing many notorious vices, which they practice from day 
to day. The basest vices are gilded over with the speci- 
ous appearance of honor and credit, when practised by 
the great, so that their native deformity does not ap 
pear. Hence, when persons of distinction abuse their 
privileges to extravagance and licentiousness, their in- 
feriors are bold in imitating their destructive example ; 
and seldom stop until they have gone beyond their pat- 
terns. And shall not those, who thus abuse their privi- 
leges and opportunities of extensive usefulness, for the 
corrupting and destroying of others under their influ- 
ence, have a dreadful account to give at the bar of God 
for such a conduct ? May they not expect an aggrava- 
ted destruction, when their vices do not terminate in 
themselves, but extend to others and involve thousands of 
unwary and inconsiderate souls, in perdition and misery ? 

Besides, prosperity exposes the rich and great to be 
more corrupted by others. It is their peculiar infelicity 
that they have many flatterers and but few friends, and 
that they are usually attended by a train of servile de- 
pendants or vicious associates, who are ready instruments 
of accomplishing their irregular desires ; and whose com- 
pliance with them in sin, has a fatal tendency to harden a 
depraved disposition into a vicious habit. Too few have 
virtue or fortitude enough to represent the vices of their 
superiors^ on whom they depend, in their proper light ; 



180 THE PROSPERITY OE EO018, THEIR DESTRUCTION, 

and many servile spirits are base enough to encourage 
their superiors in their vices, by representing the mere 
shadows of virtue as substantial virtues | and palliating 
the deformity of vice under honorable names. Thus 
their sordid penury and eovetcusness is termed fruga- 
lity, and a commendable care of their families and 
friends ; their revelling and intemperance is called good 
nature and fellowship; their lewdness and debauchery, 
gallantry and politeness ; their extravagance, genero- 
sity and liberality : The deformity of their ambition and 
envy is covered under the respectable name of patrio- 
tism and public spirit, while their profaneness is stiled 
pleasantry, and their infidelity, free-thinking. The con- 
versation of such under agents to the great enemy of 
our souls, must be extremely dangerous and corrupting ; 
and thus sinners are often destroyed by their prosperity. 

5. The prosperity of sinners shall destroy them 9 when they 
neglect or abuse the opportunities of usefulness which 
it puts into their hands. 

Every worldly advantage which God bestows upon 
us, is a talent committed to our trust for the benefit of 
ourselves and others ; and we must give an account of 
our improvement of it at his bar : As we were not born 
for ourselves alone, but also for others, whenever we 
have the power or opportunity of doing good, that cir- 
cumstance is the voice of God to us to improve it, in 
acts of beneficence ; encouraging merit, protecting op- 
pressed innocence, establishing right and justice, diffu- 
sing happiness around us, and contributing to the tem- 
poral or eternal welfare of mankind in any other w ay, 



THE PROSPERITY OP FOOJLS, THEIR DESTRUCTION. 181 

as far as our influence shall extend; and whenever we 
neglect to improve our prosperity and the divine bounty 
towards us ; for these and such like laudable and benevo- 
lent purposes, we evidently contradict the design of God 
in bestowing these talents upon us. It is an unjust mo- 
nopolizing of the divine favors to ourselves, when they 
were designed for others also ; and an embezzling of 
our Lord's goods, instead of being faithful stewards of 
his bounty, distributing to every one his portion in due 
season. This conduct is highly displeasing and provo- 
king to God, and must, if persisted in, involve the selfish 
authors of it in eternal misery ; and if so, how much 
more aggravated shall the destruction of those be, who 
use their prosperity and power for the hurt and oppres- 
sion of others ? The Lord of that evil servant, that be- 
gins to smite his fellow servants, and to eat and drink 
with the drunken, " shall come in a day when he looketh 
not for him, and shall cut him asunder, and appoint him 
his portion with the hypocrites which is frequently 
represented in scripture, as a pattern and standard of the 
most aggravated and intolerable destruction. Thus the 
prosperity of foolish sinners shall destroy them.* This 
brings me to consider, 

II. The certainty and misery of the destruction of 
foolish sinners. 

It is irreversibly established by the divine ordination, 
and declared to us in the word of God, that if we live 
after the fleshy we shall die. All the dreadful threat- 



* Mat, xxiv, 48-51, 



18% THE PROSPERITY OP POOIS, THEIR DESTRUCTION. 

nings denounced in the sacred oracles, shall be executed 
in all their fearful extent, on the impenitent sinners, 
who neglect God, abuse the bounties of his providence, 
and choose their portion in this world. When the mercy 
of God, which is over all his works, has been affronted 
and exasperated by the continual abuse of his benefits, 
when it is renounced and forfeited by sinners, their de- 
struction is irreversible. The mercy of God is designed 
to lead sinners to repentance, and to induce them to a 
willing and cheerful obedience to his wise and good 
laws : but when it is perverted to encourage them in sin, 
they have reason to tremble for fear of that dreadful 
threatning in our context. " Because I have called, and 
ye have refused ; I have stretched out my hand, and 
no man regarded ; but ye have set at naught all my 
counsel, and would none of my reproof; I also will 
laugh at your calamity and mock when your fear cometh : 
when your fear comes as a desolation, and your destruc- 
tion as a whirlwind ; when distress and anguish comes 
upon you : then shall ye call Upon me, but I will not 
answer." This awful denunciation in our context, is 
pointed against the very persons, of whom we have been 
speaking : foolish sinners, that abuse their prosperity. 
Then shall those, w ho now shut their eyes against dan- 
ger, be forced to open them and behold the fearful face 
©f death attended with judgment, and judgment with an 
everlasting helj. And w hat can be more just and rea- 
sonable? Is it not the highest ingratitude to the adora- 
ble God? And is not ingratitude a crime of so black 
and detestable a nature, that ail men, without excep- 
tion, universally condemn and abhor it ? It is an univer- 
jsaconcession that springs from the light of nature ; so 



THE PROSPERITY OF F00XS, THEIR DESTRUCTION. 183 



that to be defective in our observance and thankful re- 
gards to a benefactor, is unnatural and base : but to 
pervert the blessings of God to wicked purposes, and to 
render evil for good, is so direct a violation of the plainest 
dictates of human nature, and so contrary to the obli- 
gations which are laid upon us by the goodness of God, 
to serve and obey him, that it must be highly provoking 
to him. And must not those foolish and unwise persons 
expect an aggravated destruction, who presumptuously 
abuse the divine liberality and patience, to make them 
more secure and careless of their souls and eternity 5 to 
fortify them in their rebellion against their sovereign 
Lord and king 5 and to ruin his moral creation ? Are not 
the gifts of a friend slighted, when they are employed 
for base and unworthy purposes ? And does not God 
himself look upon his goodness as despised by ungrateful 
mortals, when instead of leading them to repentance, it 
is perverted to encourage them in sin ? And will not a 
righteous and holy God visit for these things, and take 
a dreadful vengeance on all those that thus ungratefully 
requite his goodness and mercy ? Yes : justice will cer- 
tainly exact all the arrears of abused mercies. Judge 
with yourselves ; would not every man despise and abhor 
the person, who being raised by his prince to the highest 
honor and trust, was not only unfaithful to his commis- 
sion, but also employed his power to the oppression of his 
fellow subjects, or betrayed the arms and magazines 
of his master into the hands of his enemies ? Would not 
all pronounce such an abandoned person worthy of death? 
And can it be supposed that the adorable God, who is 
tenderly concerned for the happiness of his creatures* 
and is doing so much to promote it, will not resent the 



184 THE PROSPERITY OF FOOLS, THEIR DESTRUCTION, 

unfaithfulness and ingratitude of those servants, who art 
daily abusing their prosperity either in negligence or 
sloth ; or in corrupting themselves and others, by their 
example and influence and power ? They are " treasur- 
ing up to themselves wrath against the day of wrath y* 
and will certainly sink under a heavy condemnation, pro- 
portioned to the various aggravations of their compli- 
cated guilt. Miserable indeed must their condition be. 
who abuse their prosperity and the patience of a mer- 
ciful God, when death awakes them from their fatal 
slumbers. That inexorable messenger of the supreme 
judge, will speak to their astonished souls in thunder, 
with a force which they will feel, and a terror which they 
cannot resist. He will dart the keenest reflections to 
the heart, will storm the weak intrenehments which the 
world has vainly cast up against his assaults, and will 
lay their precious souls in deplorable desolation and ruin. 
And this scene, terrible and distressing as it is, is no 
more than a slight presage of that inconceivable horror 
and misery, which awaits them at the bar of God, when 
sentenced to depart from his blissful presence into the 
unquenchable flames of hell. O ! what consternation and 
amazement must overwhelm their guilty souls, when 
they shall find that they have had all their good things 
in this world ; that they have bartered away their souls 
for those lying vanities, the remembrance of which, like 
a " worm that never dies," will pain them to the heart 
through the boundless ages of eternity ! This, this is 
the dreadful destruction in which the abused prosperity 
of sinners will certainly involve them, without any pos- 
sibility of redemption forever and ever. 



THE PROSPERITY OE POOLS, THEIR DESTRUCTION. 185 
APPLICATION. 

i, These observations should excite us to lament over the 
folly and madness of many of our fellow men, with 
regard to the present and coming world. 

It is melancholy to observe, how many sully and con- 
tradict their christian profession by a vain or sensual 
aonversation ; by bending their whole thoughts and en- 
deavours, to the acquisition of mortal and fatal plea- 
sures ; to the scraping together deceitful riches, or to 
the attaining to exalted stations of honor and power ; 
while at the same time they neglect the interests of 
their immortal souls, and discover but little humanity 
and goodness in the use of these advantages. It cannot 
but pain us to the heart, to see such a fatal inconsisten- 
cy between the conduct of many, and their obligations 
arising from their connexions with mankind, or from the 
religion of Jesus Christ, who died to redeem them from 
a vain conversation : Especially when we consider, that 
however they may boast themselves in the multitude of 
their riches and power, and fondly imagine that their 
mountain stands so strong that it cannot be moved $ 
however they may put their confidence in these things 
and forsake the unwasting fountain of all good ; yet 
they shall find themselves miserably mistaken, when 
the judge of all the earth shall call them to an account 
for the improvement of their talents. Is it not a mourn- 
ful consideration, that many, who have a price put into 
their hands ; who are favoured of God with many in- 
valuable privileges and opportunities of doing good to 
mankind ; of deriving upon themselves the blessing of 

them that are ready to perish, and (what is of infinitely 

A 2 



186* THE PROSPERITY OF FOOLS, THEIR DESTRUCTION. 

greater advantage) of securing the blessing of an un- 
changeable God, in time and through eternity, are not- 
withstanding, neglecting all these precious opportuni- 
ties, or are only using them for corrupting their own 
hearts, and confirming their own vicious habits into a 
greater inveteracy ; or for the ruin of other immortal 
souls* by their influence and example ? 

■% From this discourse tve see hoiv little reason there is to 
envy those that are in prosperity, or to he discontented 
tvith our own conditions. 

Happiness in this world, is distributed by God with 
a more equal hand, than most, upon a superficial view, 
are apt to imagine. Both prosperity and adversity 
have their temptations and advantages ; but the snares 
of the former are generally most dangerous to our souls, 
because the mind is then most off its guard. Little, 
therefore, do those consider, either how much advan- 
tage they may reap from sanctified afflictions, or how 
difficult it is to guard against the temptations of pros- 
perity, who are discontented with their own condition, 
or envy the lot of those, who are placed in a higher 
sphere of life. Little do they consider how much pros- 
perity exposes men to a dissolute and careless temper, to 
intemperance and worldly-mindedness, and to a fatal 
dependance on the fleeting enjoyments of time. We 
ought therefore, to leave the appointment of our condi- 
tions in life, to that God, who consults for our happi- 
ness in the various dispensations of his providence, and 
who best knows what is most for our advantage : And 
no doubt, but ma^y will see abundant reason, at the 



THE PROSPERITY OF FOOLS, THEIR DESTRUCTION. IS? 

conclusion of the mysterious plan of divine providence, 
for gratitude to God, who has mercifully delivered them 
from such snares and temptations as would have proved 
fatal to their souls. Remember that the love or hatred 
of God is not now known by his present promiscuous 
dispensations : and let us consider, that if our more 
prosperous neighbours misimprove their prosperity, their 
riches may be to their hurt, and their prosperity may 
destroy them ; and if they are good men, God, who 
knows what is best and safest for every one, may know 
thai it is safer for them to be entrusted with such ta- 
lents, than it would be for us : that they may be great 
mercies to them, and yet might prove too strong temp- 
tations for us ; and that Ave have many more blessings 
than we deserve, and more talents than we rightly im- 
prove. These things should teach ns resignation to the 
will of God in every condition, without envying the lot 
of others that are exalted above us. 

3. Let us from this discourse be exhorted to improve Hit 
prosperity we enjoy for ihe purposes , which God justly 
expects from his bestowing these advantages upon us. 

Let us guard against pride and arrogance in prosperi- 
ty : against all undue conceptions of our own worth and 
Importance ; and cultivate an humble sense of oui 
meanness and unworthiness in the sight of God. Let 
us frequently recollect that we depend upon his unmeri- 
ted bounty for every blessing that we enjoy ; and thai 
we have the greatest reason to be humbled for the pool 
improvement that we have made of the many talent 
committed to our trust. Remember he give= prace to 



188 THE PROSPERITY OP POOLS, THEIR DESTRUCTION. 

the humble, while he resists and abhors the proud ; and 
he rewards those that are fruitful in his service, by 
making them farther instruments of more extensive 
usefulness in the world. Let us call upon our souls 
and all that is within us, to bless the Lord, and not be 
forgetful of liis benefits. Let us employ our understand- 
ings to consider the various arguments that we have 
for praise and gratitude, and to esteem and admire the 
divine goodness ; our memories, to recollect and re- 
cord his benefits \ and our w ills and affections, to love 
him for his mercies, and to ascribe to him the glory that 
is due unto his name. Let the various mercies with 
which he crowns our years, and in which he is daily 
passing before us, constrain us to love and serve him ; 
and to use our utmost endeavours to spread comfort and 
happiness around us, as far as our influence extends ; 
that others may share with us in the same bounties of 
divine providence, and join with us in united ascriptions 
of praise and gratitude to the adorable author of alL 
Let us remember that we are stewards appointed by our 
great master, to distribute his favors to those around us, 
who stand in need of them 5 and that if w e monopolize 
them to ourselves, we unfaithfully pervert them from 
the gracious design of the bountiful Donor. Consider 
that God has wisely ordered it, that there should be va- 
rious degrees and conditions among men ; that this ine- 
quality might give an opportunity for the mutual dis- 
charge of good offices : And it is a peculiar honor con- 
ferred upon some, that they arc made the treasurers of 
the supreme Lord of all, to distribute his favors and 
benefits to the indigent or distressed members of his 
family. And it is injustice mixed with ingratitude, not 



THE PROSPERITY OP POOLS, THEIR DESTRUCTION, 189 



to pay that tribute, which he has appointed others to 
receive ; and not to be rich in good works, when from 
his free and special favor he has enabled some to honor 
and to imitate him, who is rich in mercy. — And while 
we are blessed with prosperity, and experience the good- 
ness of God in the comforts and enjoyments of this life ; 
let us be careful that our hearts be not too much at- 
tached to them. Let us consider that they are unmeri- 
ted favors, which the sovereign author has a right to 
resume, when and howsoever he pleases. Let us view 
them as accommodations of our journey through this 
wilderness, which we must soon leave behind us, when 
we enter upon that state, where they can make no part 
of our happiness. And let us be careful that we do not 
rest satisfied with them, as an adequate portion of our 
immortal souls ; but be constantly aspiring after, and 
labouring to obtain those spiritual and eternal blessings, 
which Christ has purchased with his blood, and which 
are freely offered to us on the terms of the gospel. Let 
the goodness of God in the communication of temporal 
blessings, animate our zeal and fidelity in the service of 
our God and our generation, and encourage our depend- 
ance upon the head of divine influences, for grace and 
assistance in duty here, and for a glorious reward of 
all our labours in the world to come. Thus may we 
hope that our prosperity will be sanctified to us; 
and thus may we expect that glorious welcome from 
our exalted Redeemer : " Well done, good and faithful 
servants, enter into the joys of your Lord." 



SERMON X. 

THE. ADVANTAGES OF AFFLICTION. 



ps. cxix, 71. 

It is good for me, that I hare been afflicted, that I might 
learn thy statutes. 

Upon a general survey of the miseries and calamities 
of human life, together with all the alleviations of mer- 
cy, with which they are mixed, we have abundant rea- 
son to conclude with Job, that " man is horn to trouble 
as the sparks fly upward."* The frailties of our bo- 
dies, the injuries of the world, and the changeableness 
and vicissitude of all mortal things, are fruitful sources 
of a variety of pain. And although some drink deeper 
of the bitter cup than others, yet none can reasonably 
expect an exemption from the common lot of mankind. 
Nay, even the true christian, whom his heavenly father 
loves with infinite compassion and tenderness, is so far 
from being excused from sufferings in this present state, 
that his adherence to the cause of Christ exposes him 
to many sorrows, which never affect the men of this 
world. And whence is it, that all without exception, 
are born to pain and misery ? Do our troubles spring 
from the dust ? Or rather are they not all appointed by 

*Job.v, 7. 



THE ADVANTAGES OE AFFLICTION. 191 

a wise and holy God, whose providence extends to the 
most minute occurrence in life ? " The very hairs of 
our heads are all numbered by God ; and not a single 
sparrow can fall to the ground without his notice." 
And if even our afflictions and troubles are the dispen- 
sations of our heavenly father, who is tenderly concern- 
ed for our happiness, must they not be for our advan- 
tage ? Yes, doubtless ; however no affliction is joyous, 
but grievous for the present, yet when rightly improved, 
" it shall work the peaceable fruits of righteousness to 
them, that are exercised thereby.' 5 ' From the infinite 
compassion of God and Christ, w r e may reasonably con 
elude, that our heavenly father corrects us, that he 
might do us good in the latter end. And daily obser- 
vation convinces us that there is too much disingenuity 
remaining in the best of christians, whereby they ne- 
glect the calls of God, in his milder dispensations, and 
will not be allured, by the various instances of good- 
ness, which they receive, to the faithful performance 
of duty. There is too much of a carnal temper ; too 
strong an attachment to sensible objects $ too great an 
unconcern about their souls and eternity ; to cure and 
rectify which, our heavenly father appears in merciful 
severity against us. Although God does not afflict u* 
willingly, (for judgment is his strange work,) yet see- 
ing it is absolutely necessary for us, he graciously use? 
this method for the reformation of sinners, So that 
this is to be esteemed the merciful invention of heaven 
to work that blessed effect, which neither the kind ad- 
monitions of his word, nor the milder discoveries of 
himself in his providential dispensations can usually at- 
tain. And this is verified by the happy experience ot 



192 THE ADVANTAGES OF AFFLICTION. 

thousands, who can say, with the Psalmist, " It is good 
for me that I have been afflicted, that I might learn thy 
statutes." 

To impress our hearts with a sense of this truth, so 
that we might be engaged, to make a right improve* 
ment of afflictions, to submit with patience and resigna- 
tion to the allotments of divine providence, without mur- 
muring and complaint is the design we have principally 
in view in our present discourse ; and for this purpose, 
we intend, through divine assistance, to shew, 

I. Some of the adv antages of afflictions and crosses. 

II. How we should improve them so as to derive these 
advantages from them. 

I. Some of the advantages of afflictions. 

i. Afflictions serve to awaken our attentio7i to the great 
conceims of our souls and eternity. 

When men enjoy an uninterrupted flow of worldly 
prosperity ; when they sail along a smooth and unruf- 
fled surface, with easy and gentle gales ; reason, which 
should sit as a vigilant pilot at the helm, is often lulled 
into a careless security. But adversity rouses the mind 
from its indolence, and puts it upon thinking closely. 
Those, who have met with no adversity to engage their 
attention to divine things, are apt to indulge a thousand 
gay ideas, a swarm of fantastic images, which, like in- 
sects, flutter and wanton in the warm sunshine of pros- 



THE ADVANTAGES OF AFFLICTION. 193 

perity, but disappear upon the first inclemency of the 
season. It is indeed surprising, that men in the ful- 
ness of health and prosperity, when every thing smiles 
around them, should sink into a stupid carelessness about 
God and Christ, heaven and hell, time and eternity ; 
until sickness and afflictions are sent to awaken them 
to serious consideration. While the prodigal's fortune 
lasted, and he could indulge himself in rioting and de- 
bauchery, he entertained no thoughts of returning to 
his father's house. But when he was reduced to want 
and misery, he began to consider how many of his fa- 
ther's servants had bread enough and to spare, while he 
was perishing with hunger. Then he formed the reso- 
lution to arise and to go to his father and say, « father 
I have sinned against heaven and before thee, and am 
no more worthy to be called thy son : make me as one 
of thy hired servants."* And Joseph's brethren appear 
to have been thoughtless of their former conduct towards 
him, and insensible of their cruelty and inhumanity, until 
they met with crosses, disappointments and hardships in 
Egypt. Then they were brought to that painful con- 
fession : " verily we were guilty concerning our brother, 
in that we saw the anguish of his soul, when he besought 
us, and we would not hear ; therefore is this distress 
come upon us." And daily observation furnishes us 
with many instances of persons, who living in a pom- 
pous worthlessness, and fondly imagining that " to-mor- 
row would be as to-day, and much more abundant," 
had been utterly undone forever, had not some reverse 
of fortune, some unexpected calamity awakened their 



*Luk. xv, 17, 18, 19, 
B % 



THE ADVANTAGES OP APPXICTTON, 



attention to the concerns of their souls and eternity. 
This puts men upon reviewing their conduct, upon con- 
sidering their condition, and upon securing some lasting 
and invariable foundation of hope. This brings me to 
take notice of another advantage of afflictions. 

2. They tend to wean our affections from the world, and 
tojix them on God, the only source and foundation of 
happiness. 

Riches and affluence too often beget in us a fondness 
for the present scene of things and a deadness of affec- 
tion towards God and heavenly things. An uninter- 
rupted flow of worldly bliss, is a very dangerous thing, 
which has proved the destruction of thousands, and 
which few are able to bear. It is a melancholy indi- 
cation, of the obliquity of the human heart, that the 
very gifts and bounties of our heavenly father's hand, 
which were designed to engage our supreme affection 
for him and our ready obedience to his laws, are often 
the very things, which draw off our affections from him. 
How many, instead of loving him more, love him less, 
for the distinguishing benefits he bestows on them? 
How many abuse his choicest favors for his dishonor, 
and presumptuously place their confidence in the un- 
merited gifts of his hands, without any grateful regard 
to the author of their mercies ; as if the same almighty 
hand that bestows could not resume the blessing ? This 
is egregious folly and madness, and one of the most 
fatal disorders of the human heart, entirely owing to 
the intoxicating nature of wordly prosperity, working 
on our corruptions and rendering us vain thoughtless 



THE ADVANTAGES OF AFFLICTION. 



±93 



and inattentive to our true happiness. This makes us 
forget, that we are pilgrims and sojourners in this val- 
ley of tears, and at a distance from our native country 
and our father's house above. Now, the discipline 
of adversity is designed to correct this vanity and to 
cure this moral disorder of our hearts, by discovering 
the emptiness of the world and its enjoyments, the folly 
of such false dependencies, and the necessity of fixing 
our hope and our trust not in uncertain riches, but in 
the living Gcd. "When God embitters our cup, or de- 
prives us of any mercy that we have enjoyed, we learn 
to disengage our hearts from mortal things, and to 
seek an interest in the favor and friendship of that God 
and Redeemer, who has promised that he will never 
leave nor forsake us For afflictions naturally make 
us fly to God for security, protection and relief, when 
we apprehend ourselves forsaken and abandoned by the 
world; when we look around us, and there is none to 
help us, none to deliver us from impending danger and 
ruin. When our feeble reed is crushed and fails, then 
we seek a stronger support : when our broken cisterns 
are drained, we repair to the fountain. Convinced In- 
melancholy experience of the insufficiency of worldly 
eomforts, and finding ourselves disconsolate in a barren 
land, wherein is no water, we desire those rivers of 
pleasure, which flow without interruption in the para- 
dise of God. Then with fervour and earnestness we pour 
out our complaints before our heavenly father, who 
despises not, nor abhors the afflictions of the afflicted, 
and from whom all our help and ail our consolation 
must come. Then we address the hearer of prayer for 
help, to support us under our affliction*, and for grace 



196 THE ADVANTAGES OF AFFLICTION, 

to improve them for our advantage here and our happi- 
ness hereafter. Thus afflictions tend to wean our affec- 
tions from the world, and to engage us to fly to God 
for refuge, and to choose him for our portion and happi- 
ness. Thus they leave us disencumbered in the pursuit 
of spiritual and eternal joys. 

3. Another advantageous fruit of afflictions is a more 
warm and active %ea\ and diligence in the service of 
God and our generation. 

When a tedious and severe distemper confines us to 
beds of languishing, weakens our animal and mental 
powers, deprives us of every capacity of active useful- 
ness, and throws us wholly upon the friendly care and 
assistance of others ; it is natural in such circumstances 
to reflect upon the many talents and opportunities of use- 
fulness, with which we have been favored, and of which 
we are now deprived, and possibly under the sad appre- 
hension, that they will never more return. Then we 
begin to mourn over our former sloth and negligence, to 
consider how many favorable opportunities we have mis- 
improved, how much more good we might have done in 
the world, and what account we could then give of our 
stewardship. Then we begin to form the most serious 
and solemn resolutions to redeem our time, and to make 
a better improvement of future advantages than ever 
we have done ; and although many of these impressions 
■and resolutions vanish and pass away " like the morning 
cloud and early dew," when God in answer to our 
prayers, graciously restores us to our former comforts 
and capacities; yet some do actually issue in greater 




THE ADVANTAGES OF AFFLICTION. 



197 



zeal and diligence in the service of God, and all may 
enjoy this advantage from them, and it is their own fault 
i ey do not thus improve seasons of affliction. And 
t mbrance of opportunities lost, and of good re- 

solutions formed in a time of adversity, must have a na- 
tural tendency to excite us to greater watchfulnes and 
diligence in employing these talents, of which we have 
so precarious a possession, and of which we must render 
a strict Recount at the har of God. Especially if we 
allow ourselves time to consider, with how dreadful a 
weight it must oppress our spirits at the hour of our 
dissolution, to think that our talents have heen repea- 
tedly misimproved, notwithstanding repeated warnings 
and resolutions to improve them better. Besides a sense 
of gratitude to God, with which every good man is ac- 
tuated, in such a case as this, should powerfully eon- 
strain to greater diligence in our respective stations in 
the world, and to greater zeal and sincerity in every 
branch of duty towards God and man. The pious grate- 
ful soul, just delivered from some pressing calamity, 
thinks he can never do enough for the glory of that God, 
who so seasonably interposed for his deliverance ; and 
the language of his heart will be with that of the apos- 
tie Paul, after his conversion, " Lord what wilt thou 
have me to do ?" And when he is thus affected with a 
deep sense of the divine goodness, it is apparent how 
much he must be excited hereby to greater assiduity, 
and care in all the important duties of his character. — 
And besides all this, afflictions qualify us for more emi- 
nent services, and for more extensive usefulness in the 
world. They teach us wisdom, fortitude, and firmness 
df mind, to prepare us for the sublimer and more dim*- 



198 TEEE ADVANTAGES OP AFFLICTION. 

cult duties of Christianity, and for doing and suffering 
hard things in the cause of religion, and for the testi- 
timony of Jesus. The Heathens themselves, who knew 
nothing of the conduct of divine providence, but by the 
faint glimmerings of the light of nature, were neverthe- 
less so sensible of this truth, that they laid it down as 
a certain maxim, " that there never was a great man 
without great afflictions and sufferings.'" And must it 
not then be of great advantage to us, that this severe 
discipline hardens and strengthens the mind for the most 
difficult duties, and prepares us for distinguished use- 
fulness and redoubled zeal, and activity in the service 
of God and our generation ? 

Jlnother happy fruit of affliction, is tenderness and 
compassion for those that are in distress* 

Those who are inured to ease and delicacy, and 
abound in the comforts and pleasures of this world, are 
too often regardless of how many thousands are wear- 
ing out life in a sad variety of pain, or are dying perhaps 
of poverty or a broken heart ; at the same instant they 
are expending their fortunes in luxury and folly. But 
those who are acquainted with grief, are thereby soften- 
ed into humanity, and melted down into commiseration 
and tenderness for the sufferings of their fellow men. — 
This breaks the fierceness and insensibility of their tem- 
pers, and teaches them to sympathize with the distres- 
sed. Hence, when the apostle would encourage us to 
hope, and trust in the tenderness of Christ as our great 
high priest, and convince us that he is capable of being 
touched with a sympathetic feeling of our infirmities, 



THE ADVANTAGES OF AFIXIC TIOJF s 199 



he argues at large from this consideration : that he was 
in all points tempted as we are ; " so that as he himself 
has suffered, being tempted, he is able more compas- 
sionately to succour them that are tempted and he 
rarther assures us, that " it behoved Christ thus to be 
made like unto his brethren, that he might be a merci- 
ful and faithful high priest in things pertaining to 
God."* ISo^r this must surely intimate to us, that it 
is not in human nature, even in its most perfect state in 
this world, so tenderly to commiserate any sorrows, as 
those, which our own hearts have felt ; as we cannot 
form a perfect idea of any bitter draught, by the most 
exact description until we have ourselves tasted it. 
And if it is our perfection to resemble our blessed Re- 
deemer, and our honor and duty to sympathize with, and 
to succour, the sons and daughters of distress ; afflic- 
tions, which tend to produce such a happy effect in our 
tempers and conduct, must be for our advantage. 

3. Afflictions tend to mortify our pride, and to beget and 
cultivate humility. 

Pride is a rank weed, which often springs up and rises 
high iu the sunshine of prosperity, and when it has ta- 
ken root in the heart, it is very hard to be eradicated 
and subdued by the storms and troubles of adversity. 
However, afflictions have this happy tendency, and may 
be improved for this salutary purpose. Because the 
world being as it were excluded, and its comforts em- 
bittered by adversity, the soul is set upon the closest 
and most impartial enquiry into its own state and con- 

*Heb. li, 17, 18. 



300 THE ADVANTAGES OF AFFLICTION. 

dition. Then it takes a larger view and scope in its 
meditations, and examines things seriously from th« 
hottom. It turns its thoughts every way with a solici- 
tous desire to find some solid foundation of hope and 
rest. Now the natural result of all this deep research 
and examination is in the language of Job, « hehold I 
am Tile." Then we discover more amiss in our hearts 
and tempers, than we ever saw hefore, and more deficien- 
cies and transgressions, than we hefore imagined our- 
selves guilty of, for want of this inward scrutiny and self- 
examination. Then we see many things to excite our 
shame and self-ahasement ; hut nothing to cherish our 
pride. These mortifying views of our own frailty and 
corruption have a powerful efficacy, hy divine grace, to 
humhle us in the dust. And this is one of the most 
advantageous fruits of afflictions; because when this 
heavenly grace of humility has once taken possession 
of the heart, it banishes all those vices, which are the 
offspring of pride, aud disposes the self-emptied soul to 
receive the greatest good, the best instruction and the 
sweetest counsel. It disposes the soul to give up all 
dependence on our own righteousness, and cordially to 
receive salvation on the terms of the gospel. 

6. Afflictions tend to improve and cultivate patience and 
resignation to tlie will of God, which keeps the soul at 
perfect rest. 

Patience is a grace peculiar to a state of discipline, 
for which we shall have no occasion, when we arrive at 
that world of perfection and pleasure, where all suffer- 
ings shall be at an end, and all fears shall be wiped away 
from our eyes. But it is of great advantage to us here. 



IKE ADVANTAGES OY AFFLICTION. 



201 



as it disposes us to bear afflictions in the best manner, 
and to receive spiritual advantage and improvement 
from them. And therefore, as afflictions tend to 
strengthen and improve this christian grace, they must 
be good for us. TVe would have no opportunity of know- 
ing what advances we make in this virtue, if we had no 
disappointments and sufferings to put it to the proof. 
For this, as well as all the other graces of the spirit, is 
best improved by frequent exercise. " For tribulation 
workcth patience: and patience, experience: and ex- 
perience, hope.*** And when patience has had its per- 
fect work, when it is displayed in all the strength and 
glory of meekness, and remains nneonquered and inva- 
riable to the end, it appears lovely and amiable in the 
eyes of God and man ; while it strengthens the heart to 
bear every affliction, with resignation to the sovereign 
will of God, it even lightens the burden and makes it 
more tolerable. And surely there is no imaginable situ- 
ation of mind so delightful and so reasonable, as that 
which we feel, when we humbly refer ourselves in all 
things to the divine disposal, seeing and owning the 
hand of God, and bowing before it with filial acquies- 
cence, and imitating the distinguished example of our 
blessed Redeemer, who, under the greatest sufferings, 
could say, « O my father, if it be possible let this cup 
pass from me ; nevertheless not my will, but thine be 
done !" He was made perfect, in this as well as in other 
respects, by sufferings ; and so must all his humble 
followers, who through many tribulations must enter 
into glory. 



*Rora. v, 2. 
C % 



^02 THE AD V AM AGES 01 AFFLICTION. 

7' Afflictions are good for us, as they tend to strengthen 
our faith. 

As faith enlarges our prospects, teaches to see far- 
ther, and enables us to judge better, it must have a 
mighty influence to support the soul under afflictions, 
while itself is more confirmed by the exercise. It 
brings the happy period of all our troubles near in view, 
and transports the soul with the ravishing prospc t of 
that world of bliss and joy, with which it assures us 
that the present light afflictions, that endure but for a 
moment, are not worthy to be compared. This effectu- 
ally teaches us those important lessons, which we so 
hardly receive under afflictions, that they are all de- 
signed in mercy ; all for our good ; all the effects of our 
heavenly father's love ; all the indications of his steady 
regard to our truest interests 5 that he has chosen better 
for us, than we could do for ourselves ; and that we 
would have chosen the very same lot, which he has ap- 
pointed for us, however grievous and afflictive, could 
we but see clearly the final issue and consequences of 
things. And while faith thus supports us under afflic- 
tions, they at the same time prepare and dispose the 
soul to stretch its prospects beyond the grave to another 
world, which prospects we are too apt to confine to 
this state, in a time of prosperity. When the soul 
finds itself stripped of the pleasures and joys of the pre- 
sent life, it will naturally reach after some more per- 
manent and substantial good, and contemplate the glo- 
ries and felicities of the future state. Tired of the 
present world, it will long for a better ; will live with 
heaven more steadily in its eye, and will look upon pre- 



THE ADVANTAGES OE AFFLICTION. 



203 



in their connection with the far more important con- 
cerns of another world. And by these snhlime exerci- 
ses of the mind, the christian's faith is greatly confirmed 
and strengthened under afflictions. 

Upon the whole then, if afflictions are designed and 
calculated to rouse us from our insensibility, and to 
awaken our attention to the concerns of our souls and 
eternity : if they tend to wean our affections from the 
world, and to fix them upon God and divine things; if 
they promote a more warm and active zeal in the ser- 
vice of God and our generation ; if while they train us 
up for eminent services and difficult sufferings, they 
teach us compassion and tenderness for the distressed ; 
if they tend to mortify our pride and to beget and pro- 
mote in us an humble temper of mind ; if they teach us 
patience and resignation to the will of God ; and if they 
strengthen and confirm our faith, and enable us to live 
with our eye fixed on the invisible world ; I say, if we 
may reap all these advantageous fruits from our afflic- 
tions ; have we not reason to say with the Psalmist in 
our text, " it is good for me that I have been afflicted, 
that I might learn thy statutes." But we also propo 
sed to consider, 

II. How we should improve afflictions, that we may 
reap these advantages from them. 

It is certain that all do not receive these advantages 
from afflictions. \Fieked men by their obstinacy and 
want of thought, often defeat the good design of provi 
ckntial dealings, and even grow more hardened by these 



2.04 THE ADVANTAGES OE ATBMCTION. 

very means, which were calculated to soften and to re- 
claim them. And even some good men are hut little 
mended hy them. Their good impressions made on the 
mind by afflictions, too often vanish « like the morning 
cloud and early dew.' ? Afflictions are only to be con- 
sidered as means in the hand of the holy spirit, to re- 
form the heart and conduct ; and therefore must be pro- 
perly improved by us, if we expect them to answer the 
desirable purpose. The best means must be ineffectual, 
if neglected or misimproved. How then should we im- 
prove afflictions? 

1, Would we then receive spiritual advantage from our 
afflictions ; let us endeavour to realize the hand of God 
in them. 

He rules in the armies of heaven and amongst the 
inhabitants of this world with uncontroulable sway, and 
orders and disposes of all things to his own glory. Eve- 
ry one of our allotments is the operation of his hands, 
and nothing can befall us without his wise permission 
and determination. Therefore Ave should be careful, 
that we do not lose the view of God in any second cause, 
which might have immediately occasioned our suffer- 
ings. We should, under the consideration, that it is 
the hand of the Lord, say, " let him do what seemeth 
him good." We should humble ourselves before him, 
that he may exalt us in due time ; should acknowledge 
that he is just in all that he has brought upon us, has 
punished us less than wc deserve. And as the Lord 
gives and takes away, we should compose ourselves to 
bear his hand with patience, to glorify his name by a* 



THE ADVANTAGES OF AFFLICTION. 205 

humble submission. to his will, and to wait the issue 
with resignation. 

% Ji constant watchfulness, both under afflictions and 
after they are past , is necessary to our receiving spiri- 
tual benefit from them. 

Adversity as well as prosperity has its peculiar temp- 
tations, to deprive us of the command of our tempers ; 
and our affections and frames are very inconstant and 
variable. Hence, there is need of a constant care to 
keep them even, undisturbed, and regular, to cultivate 
an habitual contentment and a meek resignation to the 
will of God 5 and to prevent any thing that might ex- 
cite the contrary dispositions. If we carefully watch 
every turn and change of our bodily distempers ; have 
we not unspeakably more reason to watch and observe 
the more dangerous workings of the moral disorders oi 
the soul ? And when God has graciously restored us to 
our former comforts and capacities of usefulness, we 
should seriously examine what benefit we have already 
received from our afflictions ; what lusts or corruptions 
they have subdued $ what graces they have improved 
and strengthened ; what resolutions we have formed ; 
and how we have put them into execution. And the re- 
sult of this examination should be renewed with watchful- 
ness and care, lest we again fall into those sins, which 
lay with so great a burden on our consciences under af- 
flictions, and which we have resolved in the strength of 
divine grace to guard against. We should be careful, 
that we do not " return with the dog to his vomit, or with 
the sow that was washed, to her wallowing in the mire." 



206 T^H-E ADVANTAGES OF AFF.L I C T ION . 

S. Would we enjoy spiritual advantage from afflictions, 
we should endeavour to knoiv the design of God in 
sending them? and comply with it. 

God is as really speaking to us by his providential 
dispensations, whether merciful or afflictive, as by his 
word and spirit ; and an obstinate reluctance to the ap- 
prehended design of God in any visitation, is highly of- 
fensive to him. It provokes him to give men up to 
themselves, to follow the devices of their own hearts, 
and to say to them in wrath, as he formerly did to his 
ancient people, <£ why should ye be stricken any more j 
ye will revolt more and more."* We should therefore 
examine our hearts and review our conduct, to know 
why the Lord is pleading a controversy ; that we may 
hearken to the voice of the rod, and of him who has ap- 
pointed it. Does he design by this discipline to awa- 
ken us to a closer attention and a more diligent prose- 
cution of those things that belong to our peace ? We 
should be careful that we do not sink into our former 
insensibility, but make it our principle business in life* 
to lay up our treasures in heaven, and to prepare for 
our removal from this world. Does he embitter the 
comforts- of life to its, that we might be engaged to 
choose him for onr portion and happiness ? Let us be 
careful to live above the world, as travellers to the 
heavenly country, and not put our trust and confidence 
in the uncertain, unsatisfactory enjoyments of time, but 
in the living God. Does he call us to greater diligence 
and activity in his service? Let us remember that w« 



*IS. Iy 5. 



THE ADVANTAGES 0E AEELICTI0N. 207 

sent things in the light of eternity, and consider them 
are indebted to him for life, and all our comforts and 
talents, and consecrate our souls and bodies a living 
sacrifice to him, and work with renewed zeal and appli- 
cation while it is day, that we may be able to give ae 
account of our stewardship with joy, at his bar. Does 
he send afflictions to mortify our corruptions, and to 
strengthen our graces ? let us make it our constant stu- 
dy to " die unto sin daily, and to live unto righteous- 
ness to grow in grace, and to hold on in our way 
growing stronger and stronger. Thus may we expect 
the peaceable fruits of righteousness from our afflic- 
tions, while we are thus concurring with the operations 
of the holy spirit, who is hereby training us up for glory 
and ripening us for the honors of the heavenly king- 
dom. For it is vain for us to expect that our afflic 
tions shall be sanctified to us, while we do uot use our 
best endeavours to have our hearts and our lives iv~ 
formed and amended by them. 

4. Would we reap the peaceable fruits of righteousness 
from oilr afflictions, tve should daily pray to God for 
his spirit to sanctify them. 

We should look to God for help and strength, to pre 
serve in us a temper suited to sufferings, and disposed 
to receive spiritual advantage thereby ; to strengthen* 
support and encourage our hearts ; and to assist us in 
ilie improvement of those graces, which we are called 
to exercise in adversity. And we should pray to him, 
to confirm the pious resolutions we have formed, and to 
enable us to perform the vows we have made to him la 
the day of distress. We should look to him for the ia~ 



208 THE ADVANTAGES OF AEFLICTI0N. 

fluences of the holy spirit, which Christ has purchased 
for his suffering disciples, and which alone are able to 
support us with strength in the inner man, when our 
corruptions would certainly betray us. For it is by 
this sacred agent that good men are armed with pa- 
tience, fortitude, and resignation to the divine will. It 
is he that inspired the primitive christians with zeal 
and fortitude, under all their troubles, and enabled 
them to rejoice in tribulation, "the power of Christ 
resting on them." And it is he, that is promised to us 
under the reviving character of the comforter, to abide 
with us for ever. He can lead our minds to Jesus 
Christ, that distinguished example of patience and suf- 
ferings, who from his cradle to his grave passed through 
a scene of the greatest poverty and reproach, bearing 
the contradiction of sinners, and at last submitted to 
the accursed death of the cross ; nay, who expired un- 
der the wrath of God for our sakes $ and notwithstand- 
ing all this, was never heard to utter the least expres- 
sion of discontent, nor a single murmuring complaint 
against God. The holy spirit can set this amiable ex- 
ample of patience and resignation before our view, and 
engage our endeavours to imitate it, which is an infalli- 
ble way of securing the advantages designed to be com- 
municated by our afflictions. He can lead our views be- 
yond this troubled scene, to that w orld of light and joy, 
where sin and sorrow shall be no more ; and enable us 
to trust in the wisdoin, the power and goodness of our 
exalted Redeemer, that he will at last bring us to his 
heavenly kingdom, though it be through many tribula- 
tions* 



THE ADVANTAGES ©5? AFFLICTION. 



209 



APPLICATION. 

1. If then it is good for us to be afflicted, we have reason 
to adore the divine mercy and compassion to his chil- 
dren in their afflictions, 

True it is, that " no affliction is joyous, but grievous 
For the present and we are too often ready to account 
our heavenly father severe in his corrections j but when 
rightly improved, they are productive of the most desi- 
rable consequences, and are the indications of his care 
and love for us. The apostle assures us, that he chast- 
ens every child that he receives, that they might be made 
partakers of his holiness. Like children, we are iguo-- 
rant of our true interests, judge only by appearances, 
and would soon ruin ourselves by our own choice. But 
our heavenly father sees, and judges, and chooses for us, 
and communicates, in love, what he knows will be best. 
Xever did any good man see sufficient reason to regret 
the severest afflictions he ever met with, if they were 
rightly improved and thousands have been thankful 
for them, as the greatest of their blessings, and have 
acknowledged, to the praise and honor of divine grace, 
that it was good for them that they were afflicted. 

2. What lias now been said may teach us hoxv to bear 

and improve both present and f uture sufferings. 

This sickly season of the year has made many pain- 

i'ul breaches in many families, and has drawn forth the 

tears from the weeping eyes, and the groans from the 

burdened heart, for the loss of some near and tender 

relation. Those therefore, who are mourning under 

B Z 



2l6 THE ADVANTAGES OF AFFLICTION. 

these afflictive dispensations, and those who are involv- 
ed in any other calamity, should be carefid that they 
4o not bear all the smart of such visitations without the 
benefit, that might be derived from them, and that 
would be a rich equivalent for the mercies resumed.— 
While God is calling you to mourning and lamentation, 
let it be your principal care to attend to the design of 
the rod, and search and try your ways, that you may 
turn again unto the Lord. Review the conduct of your 
lives, and the state of your affections, that you may dis- 
cover what has been deficient or irregular, and that the 
proper remedies may be applied. Look to that God, 
who has the hearts of all men in his hand, that he 
would soften the hard heart, and give you a penitent 
frame ; that your souls might be purified from all their 
dross in the furnace of affliction, and have the divine 
image in stamped upon them in brighter and fairer cha- 
racters. And in one word, endeavour to set your hearts 
on that God, who can abundantly supply the place of 
all earthly enjoyments, with the communications of his 
grace, and who perhaps has removed some darling of 
your affections, which has filled that place in your 
hearts, which belonged only to him, and which by 
alienating you from his love and service, might have 
proved fatal to you. Eternal glory, my friends, is so 
great a thing, that it is well worth our while to bear 
the sharpest sorrows, by which we may be formed for 
it. And let those of us, who are in ease and health, 
while others are mourning around us, learn to sympa- 
thize with the distressed, and remember that in the un- 
certainty of human affairs, it may not be long before 
we be called to put these instructions into practice. 



THE ADVANTAGES 0E AFFLICTION. 21 1 

which we have been laying before you this day. The 
scene may soon shift, and a storm may soon succeed our 
present calm. It is our wisdom therefore, to be armed 
against the worst, by the cultivation of those graces* 
which will be a comfortable support under afflictions, 
and our only preparation for that state of everlasting 
rest, " whtre all tears shall be wiped away from our 
eyes ; where there shall be no more death, nor sorrow, 
nor pain, and where we shall change the spirit of heayi^ 
ness for garments of everlasting praise/' 



SERMON XL 

THE GRACE OF CHRIST SUFFICIENT FOB Uh, 



COR. II, 12, 9. 

*Rnd he said unto me, my grace is sufficient for thee; for 
my strength is made perfect in weakness. 

This is a state of probation in which we are train- 
ing up for an endless state of happiness or misery, ac- 
cordingly as we behave ourselves in this world. And 
therefore we may reasonably expect to meet with many 
troubles and temptations, which no prudence can fore 
see, nor any industry guard against. The frailties of 
our bodies, the ignorance and corruptions of our minds, 
the injuries of the world, the vicissitude of all sublu- 
nary things, together with the repeated assauUs of hell, 
are fruitful sources of a variety of uneasiness and pain. 
Kor has the disciple of Jesus Christ, who has enlisted 
under his banner, and devoted himself to him in the 
most public manner, reason to expect, that because of 
his profession of Christianity he shall be exempted from 
the common lot of mankind. Nay, so far is it from 
this, that from his adherence to the interest and cause 
of his master, he will be exposed to a variety of sor- 
rows, that never affect the men of the world. Is the 
case then of the true christian more miserable, than 
that of others, who will not have Christ to reign over 



THE GRACE 0* CB21IST SUFFICIENT FOR US. 213 

them ? By no means. Although he is not immediately 
removed out of his probationary state, yet he has com- 
fort and support under all his trials, with which the 
World is unacquainted, which far overbalance ail his 
troubles and calamities. Although he is ignorant and 
apt to be led astray, weak and easily overcome; yet 
his almighty redeemer will never leave nor forsake him : 
and he l>as assured him, that " his grace is sufficient 
for him, for his strength is made perfect in weakness-. 99 
This reviving promise, with many others adapted to his 
particular cases and necessities, he has for his security 
and comfort, in every trial and temptation. For thfe 
promise is to be considered, as made to every child of 
God ; although it was originally made to the apostle 
Paul, when he earnestly entreated the L^rd, for the 
removal of that thorn in the flesh, that messenger of 
Satan, that Avas given him, lest he should be exalted on 
the account of extraordinary revelations made to hinr» 
when he was taken up to the third heavens. For we 
Snd the author of the epistle to the Hebrews applying 
a promise made on a particular occasion, as of general 
use. When Joshua was about to take the command of 
the Israelites, to lead them into the land of Canaan, and 
to fight the Lord's battles, God graciously promised to 
him for his encouragement and support: « as I was 
with Moses, so I will be with you ; I will not fail thee 
nor forsake thee.' 9 * This promise the apostle improves 
as an argument against covetousiiess and an anxious 
concern for futurity, and a ground of contentment in 
every condition in life f For he hath said, " I will ne- 



*Jos. I, 5. 



; Heb. xin r 5 



^14 THE GRACE OF CHRIST S¥FFICI*rtfT FOR US. 



ver leave thee nor forsake thee so that we may 
boldly say, " the Lord is my helper ; I will not fear 
what man can do unto me." All the children of God, 
whether in any preceding or succeeding age of the 
church, stand in the same relation to him ; are within 
the bonds of the same covenant ; have an interest in 
the same love, and are under the conduct and direction 
of the same redeemer, in whom all the promises are 
yea and amen. Therefore* we may justly understand 
the promise, made to the apostle in our text, upon a 
particular occasion, as extending to all the children of 
God in all their troubles. And they may derive en- 
couragement from it, to expect, that either God will re- 
move the temptation, or support them under it, so that 
they shall not be totally and finally ruined by it. " The 
grace of their Lord and Redeemer is sufficient for 
them ; for his strength is made perfect in their weak- 
ness." 

In the improvement of these words, we shall endea- 
vour/ through divine assistance, to shew, 

I. That God's own children may, for wise reasons, ex- 
pect to be suffered to fall into troubles and tempta- 
tions. 

II. That the grace of the Redeemer is sufficient for 
them under all their trials, 

I. That God's own children, for wise reasons, may 
be suffered to fall into various troubles and temptations, 



THE ©RACE^OF CHRIST SUFFICIENT FOR VS. 213 

It would be arrogance and presumption in us ignorant 
and short sighted mortals, to attempt to lay down all 
the reasons of the divine administration in any particu- 
lar instance of his government. He, whose wisdom is 
infinite, and whose understanding is unsearchable, must 
have many reasons of his procedure which we cannot 
comprehend. " His ways are above our ways, and his 
thoughts above our thoughts." Yet he has condescended 
to reveal himself so far to us, as to enable us in some 
good measure to vindicate his ways towards us, and to 
give some of the reasons why he suffers his own chil- 
dren, whom he loves with peculiar affection, to fall into 
troubles and temptations. 

1. To prevent our being exposed to temptation, would bt 
inconsistent with our being in a state of probation^ and 
inconsistent with our profession of Christianity. 

By enlisting under the banner of Christ, we are en- 
gaged in a continual warfare with the united powers of 
hell, with the world around us, and with our own in- 
dwelling corruptions. And a state of warfare always 
supposes opposition and conflicts, and struggles and un- 
easiness ; and it must therefore be absurd to expect* 
that we can " fight the good fight of faith," and at the 
same time meet with no temptation to draw us aside 
from the path of duty : Nor are these enemies of oar- 
salvation so weak and inconsiderable, as to give us ra- 
tional grounds to hope, that they will give us little or no 
uneasiness. « The principalities and powers, and the 
rulers of the darkness of this world," with whom we. 
profess to contend, are possessed of angelic powers and 



2lt> THJS (xRAC.fi Oi CHBIST SUFFICIENT 10K US, 

capacities, are filled with malice and revenge against us> 
are many in number, vigilent to observe, and diligent in 
improving an opportunity against us. Besides, tliey have 
had long experience in the accursed arts of ruining im- 
mortal souls, have actually slain their thousands and ten 
thousands ; and the best of God's children have found 
by mournful experience, that they have been often over- 
come by them. So sensible was the apostle of the dan- 
ger arising from this quarter, that he founds an exhor- 
tation to vigilance and sobriety, upon the consideration 
of the devil's going about " like a roaring lion, seeking 
whom he might devour." As we are then engaged by 
our profession of Christianity, in this dangerous conflict 
with evil spirits, who will frequently renew their as- 
saults, however often vanquished ; we can reasonably 
expect nothing but frequent and severe struggles with 
them, while we are in this state of probation. 

Nor is this all : The christian not being of the world, 
while he is in it, but a sojourner and traveller to the 
invisible world, must expect to suffer persecution in some 
degree, if he would live godly in Christ Jesus. Although 
the enmity that subsists between the seed of the woman 
and the seed of the serpent, does not discover itself in 
the heart and fire of a raging persecution, yet it will 
appear in afflictions of an inferiour nature. Because 
the christian cannot run to the same excess of riot with 
a wicked and ungodly world, they will traduce and des- 
pise him, accuse him of an affectation of singularity or 
of hypocrisy, and his brightest virtues will pass under 
an injurious name. His humility passes for pride and 
grimace, his patience under injuries, cowardice and mean- 



THE GRACE OF CHRIST SUFFICIENT FOR ITS. 217 



aess of spirit ; and his punctuality in duty will furnis-li 
abundant matter for ridicule and reproach to a wicked 
world around him. And as this is his situation in the 
world, it must surely be no small trial to bear these 
things, in a manner becoming the dignity of his chris- 
tian profession. He cannot expect more than his inno- 
cent master 5 to be exempted from bearing the contra- 
diction of sinners against him. And during our continu- 
ance in this state of probation, we must necessarily con* 
Verse with sensible objects around us, which tend to en- 
gross our affections, to hinder our progress in the spiri- 
tual life, and to lead us astray from the path of duty. 
Among all the various tempers and dispositions of men, 
there is not one to be found but may be successfully 
addressed by some peculiar temptation of the world; 
there is no age or period of life, in which the riches of 
honor and the pleasures of time, have not attractions 
fatally successful against us ; and there is no state or 
condition, that can in this life, place us beyond the reach 
of an assault from one quarter or another. And there- 
fore, it is a necessary consequence of our being here in a 
state of probation, and engaged in a perpetual warfare 
with the world, that we must expect to meet with temp™ 
tations of this kind. 

And farther, by enlisting under the banner of Jesus 
Christ, we are also bound to conflict with our remain- 
ing corruptions, which are daily breaking out in various 
instances, and subjecting us to many a severe and dan- 
gerous struggle. Our sanctification here is but imper- 
fect and incomplete ; so that the best of christians often 

find the " flesh lusting against the spirit, and the spirit 

E 2 , 



218 THE OK ACE OF CHS1ST SUFFICIENT FOR US. 

against the flesh and these two are contrary, the one 
to the other, so that we cannot do the things that we 
would. " This, in a greater or less degree, is the con- 
dition of every one that has engaged in the spiritual 
warfare. And the apostle Paul, notwithstanding all his 
proficiency and advancement in the spiritual life, had 
6( a thorn in the flesh, a messenger of Satan to buffet 
him," some peculiar infirmity or temptation, which was 
continued with him to keep him humble, though he be- 
sought the Lord thrice that it might be removed. So 
that from the whole it appears, that to be exposed to 
110 temptations, would be inconsistent with the design of 
God in placing us in a state of probation here, and incon- 
sistent with our professions of Christianity, 

2. God may suffer his own children to fall into tempta- 
tions and troubles, in order to mortif y their remaining 
jiride and corruption* 

When the christian is in prosperous circumstances, 
or is favored with extraordinary manifestations of the 
divine favor, the great adversary of his soul endeavours 
to improve his prosperity as a means of lulling him into 
a carnal security, or of puffing him up with spiritual 
pride : but God in tender mercy to him, sends adversity 
to rouse his mind from his indolence and insensibility. 
This was the case of Joseph's brethren, who began to 
think of their unnatural treatment of him, when they fell 
into trouble in Egypt. " Verily we were guilty concern- 
ing our brother, in that we saw the anguish of his soul, 
when he besought us and we would not hear ; therefore 
h this distress come upon us." And the apostle in our 



THE GRACE OF CHRIST SUFFICIENT FOR US. 219 

context assures us, that the reason why he had a mes- 
senger of Satan sent to buffet him, was in order to keep 
him from being immoderately exalted on the account of 
extraordinary revelations made to him, when lie was 
caught up into paradise. 

3. God may suffer his children to fall into trouble and 
temptation, to correct them for their sins and io make 
them more watchful, 

God frequently reclaims the w anderings of his peo- 
ple by severe and afflictive dispensations of his provi- 
dence. Every child of God has reason to say with the 
Psalmist, " that it was good for him to be afflicted ; for 
before he went astray, but now he had learned to keep 
the word of God." How ardent are their prayers, hov> 
deep their repentance, and how r active and careful are 
they, when the hand of God lies heavy on them, in com 
parison with what they were, when the sun shined un- 
clouded on their heads and every thing succeeded ac- 
cording to their wishes ! And if we grow remiss and 
careless in the ways of God, and leave the avenues and 
passes of the soul unguarded, we provoke our heavenly 
father to leave us, we pave the way for our adversary 
to destroy the peace and comfort of our minds, and give 
him an opportunity of convincing us by mournful expe- 
rience, of the necessity of vigilance and of living near to 
God. And if we not only remit our care and watchful- 
ness, but also harken to his destructive insinuations and 
comply with his temptations to depart from the living 
God, our offended father may suffer us to experience 
his power and malice, in order to teach us what an evil 



220 THE GRACE OF CHRIST SUFFICIENT FOR IS. 



and bitter thing it is to go astray from him, and to pro- 
voke him to withdraw the light of his reconciled conn- 
tenance. 

4. God may suffer his children to fall into temptations arid 
trials, in order to prove and strengthen their graces. 

This was eminently the case of that ancient sufferer 
Job, who had obtained the character of a perfect and 
upright man, from God himself. Yet the accuser of the 
brethren maliciously insinuated, that his obedience to 
God flowed from some selfish and mercenary principle. 
" Does Job serve God for nought? Thou hast made 
an hedge about him, and hast blessed the work of his 
hands, and his substance is encreased in the land. — 
But put forth thine hand now and touch all that he hath, 
and he will curse thee to thy face." The good man is 
brought to the trial and stands the shock, perhaps the 
greatest that any mere man did, triumphs over the ma- 
lice of the devil, and is accepted of his God. Fully 
sensible that afflictions and temptations give occasion 
for the exercise and improvement of grace, the apostle 
James (i, 2. 3.) exhorts us in these words : 66 My brethren, 
count it all joy when ye fall into divers temptations, 
knowing that the trial of your faith worketh patience.*' 
And the apostle Paul says to the same purpose.* « We 
glory in tribulations, knowing that tribulation worketh 
patience, and patience experience, and experience hope." 
Thus our graces are improved and strengthened, and 
we are trained up for more eminent services and suffer- 

* Horn, v, 3 j 4 



THE GRACE OF CHRIST SUFFICIENT FOR US, 221 

ings in the cause of God. And while we are taught for- 
titude and firmness of mind, the same severe discipline 
breaks the insensibility and fierceness of our natures, 
softens us into humanity, and melts us into commissera- 
tion and tenderness for the distressed. Thus our Savi- 
our himself learned, and thus his followers learn to 
sympathise with one another under temptations and 
troubles. 

5. God may suffer his children to be involved in difficul- 
ties to teach them the insufficiency of their awn strength, 
and of every thing else to support them in the spiritual 
warfare. 

The scandalous and aggravated fall of Peter is re- 
corded to teach us the folly and danger of depending 
upon our own strength, to overcome the numerous and 
powerful enemies of our salvation, and the necessity of 
choosing God for our portion and happiness, our pro- 
tector and defence. Were we left to struggle with 
our enemies in our own strength, we should be soon baf- 
fled and swallowed up by them. And it is a mistake 
here that ruins thousands, who enter into the spiritual 
warfare without a dependance on the power of the vic- 
torious captain of their salvation ; and therefore after 
they have made some faint resistance, and continued a 
little time in the field, they give up all for lost, and fall 
a sacrifice to their unwearied enemies. Therefore, God 
suffers his own children to fall sometimes by the power 
of temptations, to teach them the folly of depending 
upon their own strength, or upon any thing else but 
the grace and power of their almighty Redeemer,, # who 



22% THE GKACE OP CHRIST SUFFICIENT FOR L J S. 

alone can make them more than conquerors." This 
brings me to shew, 

II. That the grace of the Redeemer is sufficient for 
us in every trial and temptation. 

There is no purpose for which the christian needs 
grace and assistance, but he may find a sufficiency in 
his exalted Redeemer, " in whom dwell all the trea- 
sures of wisdom and knowledge and the fulness of the 
godhead bodily." His grace is sufficient to restrain the 
rage and violence of his enemies. « For he has the 
keys and power of the invisible world, and all its inhabi- 
tants under his absolute controul. He holds the infer- 
nal spirits in chains, checks and governs all their mo- 
tions, and says to the most furious of them, as he does 
to the proud waves of the sea, "hitherto shall ye come 
and no farther." Are we ignorant and easily led astray 
!)y passion, or prejudice, or the false and delusive ap- 
pearances of tilings ? He is able to instruct and teach us, 
to lead us into all necessary truth, to direct us in the 
way that is everlasting, and to make us wise to salva- 
tion. Are we weak, and easily overcome by the rest- 
less enemies of our salvation ? His grace is sufficient to 
assure us, that no temptation shall befall us, but what 
is common to man, and what we shall be enabled to 
bear. So that he is able to support our spirits when 
ready to sink under the weight of our afflictions or the 
power of our temptations. Nay, he is able to make us 
rejoice in tribulations, and to triumph in the midst of 
surrounding flames ; the power of Christ resting on us. 
Are we ready to be discouraged at the prospect of dif 



THE GRACE 01 CHRIST, STJEFICXENT FOR US. 22.3 

ficult and laborious services, to which we may be cal- 
led in the course of divine providence ? Are we ready 
to account the yoke of Christ heavy, and his command- 
ments grievous ? In this trying conjuncture, his grace 
is sufficient for us and his strength is made perfect in 
our weakness. However hard and severe the duty may 
be; yet "through Christ strengthening us, we shall be 
enabled to do all things f 9 and therefore with the high- 
est reason the apostle exhorts us " to be strong in the 
Lord and in the power of his might." * In a word he 
is able to strengthen all our graces, and to keep us by 
his mighty power through faith unto eternal salva- 
tion. He is able to keep us from the tyranny of Satan 
and the bondage of sin, from sinking under the over- 
whelming load of affliction, and from final apostaey, 
from the curse of a broken law, and the slavish fear of 
death. 

Now that the disciple of Jesus Christ, who has en- 
listed under his banner and devoted himself to his ser- 
vice, may depend with confidence upon the grace and 
strength of his Redeemer to be sufficient for him to an- 
swer all these important purposes, will appear from the 
following considerations. 

1. The Tarions relations, under which he condescends to 
<nvn us, are a sufficient ground of trust and confidence 
in him in every temptation. 

We are the redeemed of the Lord, For our sakes he 
descended from the regions of light, and emptied Mm - 



*Epfo. vi, io. 



224 THE GRACE OF CHRIST SUFFICIENT FOR US. 

self of the glory, that he had with the father before 
the world began. He condescended to assume our na- 
ture, to submit to a life of labour and reproach, and tu 
the ignominious death of the cross ; in order to deliver 
us from the curse of a broken law, the wratli of an of- 
fended God, the tyranny and bondage of sin, and from 
the fatal consequences of it in the world to come. Now, 
seeing he has redeemed us by his own blood, can there 
he any blessing that he will refuse to bestow on us? 
"Will not his living care perform what his dying love 
began? Will not that love which brought him from 
heaven, which supported him in all his amazing suffer- 
ings, which nailed him to the accursed tree, and laid 
him in the silent grave, still engage him to protect, to 
strengthen and to comfort those that he has died to re- 
deem ? Would he die to save us from the power of our 
enemies, and then leave us exposed to their power and 
rage ? No : Those that he loves, he loves to the end, and 
will never leave nor forsake them, until he brings them 
in safety to those mansions of joy and glory, which he 
has purchased for them, in his father- s house. 

Again, does he not acknowledge us as the members 
of his body ? And if it would be unnatural for us to suf- 
fer any of our limbs to be destroyed through our negli- 
gence, when it was easy to preserve it ; would it not be 
inconsistent in the blessed Redeemer to own us in this 
relation, and at the same time exercise no care over us x 
Is it possible for us to remain unconcerned, when any 
of our members is suffering, or in eminent danger of 
being destroyed ? And does he not as tenderly sympa- 
thize with all his suffering members ; being " touched 



THE GRACE OF CHRIST SUFFICIENT FOR US. 225 

with the feeling of our infirmities?'' Xay; sooner shall 
we be able to divest ourselves of all the feelings of hu- 
man nature, and delight in pain and misery, than the 
blessed Redeemer can lay aside his concern for the 
members of his mystical body, and suffer them to be 
destroyed. 

Again ; does he not acknowledge us as his brethren?* 
And is not this a title of love ; and does it not direct us to 
the expectation of favor ? Is it unnatural and unbeco- 
ming for those that are connected together in so close and 
endearing a relation, to be strangers to each other's 
griefs and burdens and difficulties ? And will he, who 
encourages us to expect his counsel and assistance in all 
our distresses, by assuming the title of Our elder bro- 
ther, forget this tender relation, shut up his bowels of 
compassion from us, and disappoint our expectations 
from him ? ISo : he exercises all that tenderness and 
care for us, which this relation demands. And is not 
this argument strengthened, when we consider that he 
owns us under every relation that can promise us pro- 
tection, friendship, assistance and care ? 

And what is full and express to our purpose ; he has 
promised to be the captain of our salvation, to protect 
us against all the assaults of our spiritual enemies, to 
lead us on to victory, and to make us more than con- 
querors. In a battle it is of great advantage to have a 
brave and experienced commander, who has a tender 
regard for his soldiers, who will not desert nor expose, 
them to unnecessary dangers and hardships, but will en- 
courage and help them in an hour of extremity, Sudi 

F 2 



226 THE GRACE OF CHRIST SUFFICIENT FOB tS. 

a leader and commander has the christian warrior, wha 
loves us with infinite tenderness, who will never forsake 
us in the article of danger, but will encourage and 
strengthen us to fight the good fight of faith, without 
yielding. He will never call out his children to fight 
with flesh and blood, with principalities and power?, 
and the rulers of the darkness of this world, and leave 
them to struggle alone With their iiiiinerous and potent 
enemies* ~No : he has never deserted any of his humble 
followers ; and they will ever, till the end of time, find 
him kind and faithful, until every enemy is vanquished 
and their salvation is completed. However, he may for 
a season suifer them to be led captive by their ene- 
mies ; and however they may be ready to give up all 
for lost, yet in this hour of darkness, the captain of 
their salvation appears for their deliverance, stirs them 
up to the fresh contention, and strengthens them to 
persevere with fortitude. For their support and en- 
couragement, he says to them, " fear not, for I am with 
thee, be not dismayed, for I am thy God ; I will help 
thee, yea I will strengthen thee : yea I will uphold thee 
with the right hand of my righteousness."* He as- 
sures them in our text, that " his grace shall be suffi- 
cient for them, and his strength shall be made perfect 
in weakness." And he has promised, that " he will 
never leave nor forsake them."f This is that victorious 
captain, under whom the christian fights and conquers : 
This is that man, who is promised " to be a hiding 
place from the storm, and a covert from the tempest, 
as rivers of water in a dry place, and the shadow of a 



*Is. XL, 10 



ffleb. xiii, 5. 



THE GRACE OF CHRIST SUFFICIENT FOR US. 227 

great rock in a, weary land." In a word, there is not a 
relation under which he is pleased to own his children, 
hut what promises comfort, support and direction, under 
all their troubles and temptations, 

2. The divine perfections of our Redeemer give us ground 
to trust, that his grace shall le sufficient for us. 

Our Redeemer is God as well as man. " He is the 
man that is my fellow," saith the Lord of hosts. " He 
was in the form of God, and thought it no robbery to 
be equal with God." In him arc lodged all the trea- 
sures of wisdom and knowledge ; so that he cannot be 
mistaken in determining the allotments of his children, 
" He is the king of kings and Lord of Lords 5 the be- 
ginning and the end, the first and the last ; who was in 
the beginning with God and is God, and by whom all 
tilings were made, that were made, whether they be 
thrones or dominions, principalities or powers." And 
although he emptied himself of the glory that he had 
with the father before the world began* and appeared 
in the humble form of a servant 5 yet even in the days 
of his flesh, the whole creation, animate and inanimate, 
paid an absolute homage and obedience to him. The 
winds and waves, sickness and death, angels and devils 
obeyed his sovereign voice. Nor is the compassion and 
tenderness of his heart towards his disciples, inferior 
to his power. What then can all the united powers of 
earth and hell do against infinite wisdom, unlimited 
goodness, and almighty power ? Can they destroy those 
that are protected by such a Saviour ? That arm, may 
£he christian say ? which laid the foundations of the cart)| 



228 THE GRACE Or CHRIST SUFFICIENT FOR ITS. 

and settled the ordinances of the universe ; that arm, 
which formed and still upholds the stupendous fabric of 
nature, is stretched out for my protection and security. 
He that spoke the almighty word, and immediately an 
universe emerged out of nothing, cannot want power to 
crush all my formidable enemies by a single act of his 
will. And he, whose words are more inviolable than 
the everlasting pillars of heaven, can never prove un- 
faithful to his gracious promises, Omnipotence itself 
must first be vanquished, and the compassionate Re- 
deemer lose ail his affection for those, whom he pur- 
chased with his blood, before I can be destroyed by the 
violence or rage of my enemies. Let floods of corrup- 
tion then rise within me, and dangers threaten me from 
without ; yet I am secure in the hands of my Redeemer* 
from whom none shall ever be able to pluck his sheep* 
Vain world ! I shall e'er long be delivered from all thy 
snares and placed beyond the reach of all thy tempta- 
tions. Infernal serpent ! Christ the victorious captain 
of my salvation will at last crown all my labours in the 
spiritual warfare, and give me power to trample you 
under my feet. This, my friends, is the security that 
every person, who is enlisted under the banner of Christ, 
has, that his grace shall be sufficient for him, and that 
Ms strength shall be made perfect in weakness. And 
what heart could desire more ? Who would be afraid to 
encounter the various enemies of his salvation ? "Who can 
despair of success and victory, under the conduct of om- 
nipotence ? 

Was there any necessity for it, we could appeal to 
innumerable gracious promises made to the christian 



THE GRACE OF CHRIST SUFFICIENT FOR US. %%% 

for his security and comfort under every trial and temp- 
tation. And we might appeal to the happy experience 
of thousands, who have heen enahled to fight the good 
light of faith, and to come off victorious through him 
that loved them and gave himself for them. But the 
comfortahle doctrine is sufficiently confirmed already ; 
and we shall therefore proceed to the 

application. 

1. Ave the children of God then frequently exposed to 
temptations and troubles % Hence learn of how great 
advantage it is to exercise a lively faith in the son of 
God. 

When we are tempted to sin, our faith in Christ 
should teach us to reason thus : Did the Lord of life and 
glory hear our sins in his own hody on the tree, that we 
being dead to sin might live unto righteousness ? And 
shall we, who expect such inestimable advantages by his 
death, deliberately counteract one of the great ends of 
his sufferings ? Shall we suffer those sins to reign in our 
mortal bodies, which he designed to destroy, when he 
bore the punishment of them in his own sacred body ; 
Shall we not comply with this great end of our Savi- 
our's death, and testify the sense we have of our obliga- 
tions to live to him by a constant watchfulness against 
every sin, and by the strongest resolutions to forsake 
every false and wicked way ? Has he not by his death 
obtained that invaluable gift of the holy spirit, by 
which we are enabled to mortify the deeds of the body ? 
And shall we not look up to him by an eye of faith for 
those gracious aids and influences which he has pur 



£30 THE GRACE OF CHRIST StTETIGIEiST FOR T;S. 

chased, which he bestows with the greatest readiness, 
and which alone can make us more than conquer ers in 
every temptation ? 

Again, are we tempted to distrust the goodness of 
God, and are we ready to look upon our trials and temp- 
tations as arguments of our rejection by God ? "We may 
see from the preceding discourse, that God, for wise 
reasons, often suffers his own children to fall into temp- 
tations ; and we may derive encouragement by looking 
to that Redeemer, who was tempted in all things as we 
are ; who was assaulted for forty days in the wilderness 
by a variety of the most horrid temptations ; who was 
tempted, not only to a sinful distrust of divine provi- 
dence on the one hand, and to a rash presumption on 
the other, but also to fall down and worship the usurp- 
ing prince of this world. Faith is the shield by which 
we are to quench these fiery darts of the devil. And 
what little ground have we to think it strange, that he 
who dared to attack the head, should also assail the 
members ; or that we are rejected by God merely be- 
cause we are tempted ; when we see from the example 
of our blessed Redeemer, that it is not inconsistent with 
the divine goodness to expose the dearest of his children 
to the most violent temptations ? 

Again, are we ready to faint in the spiritual warfare, 
when we consider the violence and strength of tempta- 
tion and our own inability to resist ? Here faith in the 
son of God is of great advantage to encourage our heart s 
and to strengthen our resolutions to fight without yield- 
ing. " His grace is sufficient for us, and his strength 



THE GRACE OF CHRIST SUFFICIENT FOR VS. 231 

is made perfect in weakness." And we should by faith, 
consider him who rejected the most alluring offers of 
the tempter, and who stood firm under the most violent 
shock of persecution and suffering. We may derive 
support from considering this glorious captain of our 
salvation, who triumphed over all his and our enemies, 
and who has not only taught us by his example how to 
conquer them, but has also promised us all necessary 
assistance, and has assured us that greater is he that is 
in us, than he that is in the world. Let us then look to 
him by faith, who by his own sufferings, has learned to 
succour those that are tempted ; who has spoiled prin- 
cipalities and powers, and who can bruise Satan under 
the feet of his weakest followers, strengthening them 
with might in the inner man, and keeping them by his 
mighty power through faith unto eternal salvation. 

Are we ready to be discouraged, when we consider 
how often we have broken covenant with God and fallen 
into sin? Let us by faith, consider our almighty advo- 
cate with the father, even Jesus Christ, the righteous 
who is also the propitiation for our sins. Let us look 
to our glorious Redeemer, in whose atoning blood there 
is efficacy enough to wash away sins of the deepest dye* 
and in whose all-sufficiency there is strength enough to 
recover us from the most dangerous fails. 

2. Is the grace of Christ sufficient for us in all on? 
trials How happy then are those who are enlisted 
wider his banner^ 

They shall never be suffered to fail into temptation 
bat for their advantage : for God grieves none of hi> 



THE GRACE OF CHRIST SUFFICIENT FOR US. 

children willingly, but pities them with divine coinpas^ 
sion, watches over them with peculiar care, provides for 
their security and support, and orders all their allot- 
ments in infinite mercy and tenderness. They shall 
never be deserted by their God and Redeemer in an 
hour of difficulty and distress, but he will either enable 
them to bear the temptation, or with it make a way for 
their escape. They have peace and comfort which the 
men of the world know nothing of, and which can sup- 
port them under the loss of many external comforts, 
and when every thing looks dark and gloomy around 
them. They have peace with God, enjoy the light of 
his countenance, " and the testimony of a good consci- 
ence, that in simplicity and godly sincerity, not by 
fleshly wisdom but by the grace of God, they have their 
conversation in the world." Their formidable enemies 
may rage, but they cannot destroy those, who are sup- 
ported by the mighty God of Jacob. They may pursue 
them with restless malice and assiduity, even to the 
confines of the invisible world, but their almighty Re- 
deemer stands ready to receive their departing spirits, 
and guards of attending angels are commissioned to 
convey them in safety to the abodes of everlasting joy 
and rest. "Who then can sufficiently describe the hap- 
piness of those, for whom the grace of their Redeemer 
is sufficient in all their trials, and in whose weakness his 
strength is made perfect ? Who, my friends, would not 
desire to be under the protection of such a Saviour ? 
Who could think a hardship of his service ? W ho would 
not glory in their relation to him ? Who would not bo 
willing to enlist under his banner ? 



THE GRACE OF CHRIST SUFFICIENT FOR ITS. 233 

Hotv miserable are those who refuse to serve tfavr 
Redeemer 1 

They have no interest in the grace of the almighty 
Redeemer ; and they are hound to conflict with all their 
enemies, who would soon swallow them up, if left to 
contend with them in their own strength : but if they 
do not conquer they are ruined forever. "We are all 
probationers for eternity; and if we refuse to hare 
Christ to reign over us, he will leave us in the hands 
of our enemies, and sentence us to dwell with them in 
everlasting flames. Now who can describe the horror 
and anguish that will certainly overwhelm them, when 
they find that they have no interest in their judge, and 
that they have nothing to save them from that place of 
torment, which was prepared for them and their apos- 
tate leader. 

%i From this doctrine we may learn hoxv strong our oh 
ligations of gratitude and obedience are to God and 
Christ, for offered grace and strength. 

"When we consider our own unworthiness to receive 
the least mercy from God, whom we have so often of 
fended ; and at the same time consider that he has, not- 
withstanding, given his only begotten son to die the ac 
cursed death of the cross, in order to redeem us from 
misery, to purchase grace and salvation for us ; our 
hearts must be surprisingly hard and insensible, if we 
forget our obligations to live devoted to his service and 
depending upon his all-sufficient gra^e. But may I not 

G 2 



23* THE GRACES OF CHRIST SUFFICIENT FOR US, 

hope, my friends, that we, who have this day renewed 
our covenant with the Lord at his table, shall feel the 
force of our obligations to serve him ? This congrega- 
tion are witnesses of the pious resolutions we have 
formed, to encounter all our spiritual enemies in the 
strength of divine grace. And shall they not also see 
the performance of our vows ? The eyes of the world 
are on us* Let us not then give them an opportunity to 
speak evil of our profession : let us not wound the name 
^and interest of our Redeemer, or cast a reflection on his 
grace by our unguarded lives. We have acknowledged 
this day, before God, angels, and men, that we are 
under all the sacred ties of duty, interest, love* and 
gratitude, to fight the good fight of faith, and to rem am 
loyal and faithful unto death. Let us then guard against 
making enquiries after our vows, against unfaithfulness 
in the covenant of God, lest after having enlisted under 
the banner of Christ, wc be of that unhappy number 
who draw back into perdition. Let us not count the 
blood of the covenant an unholy thing, lest when we 
profess before Christ at his bar, that we have eaten and 
drank in his presence, he may declare to us, « I never 
knew you, depart from me, ye workers of iniquity." Let 
us call to mind the solemn transactions of this day when 
we fall into temptation, and improve the dying love of 
our Redeemer as an argument against all sin. "VVe have 
taken Jesus Christ this day, for our prophet, priest and 
king ; let us therefore depend upon him for grace to help 
us in every time of need, trusting that his strength shall 
be made perfect in our weakness. Thus shall Ave live 
happy and comfortable in life, be secured against all the 



THE GRACE OF CHRIST SUFFICIENT FOR US* 235 

assaults of our enemies, and at last reeeived as con- 
querors into those mansions of joy and glory, which are 
prepared for all that come off victorious in the spiritual 
warfare. 



SERMON XIL 

THE PATH OF THE JUST IS AS THE MORN- 
ING- LIGHT. 



KROV. IV, 18, 

But the path of the Just is as the shining light, that sM~ 
neth more and more unto the perfect day. 

Notwithstanding the extraordinary degree of wis- 
dom that was given to Solomon, he shamefully and un- 
gratefully deserted the ways of God, through the vio- 
lence of sensual passions which had darkened Ms under- 
standing. This melancholy instance of human frailty, 
is recorded by the sacred historian as a warning to fu- 
ture generations, that men should not think themselves 
safe from error, whatever talents and abilities they pos- 
sessed, but in the exercise of the greatest vigilance and 
circumspection, and under the protection of divine grace. 
Such is the strength of our corruptions, the weakness 
of our disordered minds, the influence of bad examples, 
and the unwearied activity and vigilance of our spiritual 
enemies, that were we not continually preserved by the 
watchful providence and powerful grace of God, we 
must soon become a prey to their malice. Solomon being 
recovered from his wanderings, in order to make all 
the satisfaction he could for the dishonor he had done 
to God and religion, by his corrupting example, offers 



THE PATH Or THE JUST, ^C. 



237 



im self as a guide to others in the paths of righteousness, 
and employs all his wisdom and eloquence, to dissuade 
them from the dangerous ways of vice, and to eneourage 
and promote the cause of religion. For this purpose, 
insinuating Ms salutary instructions as the affectionate 
advice of a father to his son, for whose happiness all his 
wishes and aims were directed, he uses the most earnest 
entreaties in our context, not to join in society with 
wicked men, nor to imitate their examples. " Enter 
not into the path of the wicked, and go not in the way of 
evil men : avoid it, pass not by it, turn from it and pass 
away." The inconceivable importance of the exhorta- 
tion, added to his affectionate concerns for our happiness, 
not only engaged him to use such a variety of expres- 
sion, but also to dwell upon the subject and to point out 
in the subsequent verses, the injustice and violence to 
which men are led, either sooner or later, by the com- 
pany and examples of wicked men. They first begin 
with intemperance and then proceed to injustice ; and to 
injustice they add ungodliness. They first wrong their 
own souls, then distress their neighbour and their God. 
For having wasted their consciences within and their 
substance without, they make no scruple to disregard 
the eternal laws of heaven, and to invade the rights and 
the property of other men, that they may be able to 
maintain the expence of their lusts. " They sleep not 
except they have done mischief, and their sleep is taken 
away unless they cause some to fall : for they eat the 
bread of wickedness and drink the wine of violence." 
Such is the hateful character and the destructive path 
of sinners ; and in order to enforce the exhortation with 
ihpt greater evidence, he sets before us a beautiful and 



338 



THE PATH OF THE JX ST IS 



lively representation of the safety and happiness of a 
life of religion, by comparing it to the morning light, 
which gradually advances from one degree of brightness 
to another, until it arrives at meridian splendor : " But 
the path of the just is as the shining light, which shines 
more and more unto the perfect day." 

By the just, Ave are not to understand those who 
merely abstain from doing unjust things to their neigh- 
bours, while at the same time they may be indifferent 
about the duties they owe to God and themselves : but 
such as have a vital principle of religion implanted in 
the heart by the spirit of God, which disposes them to 
pay a sincere and universal obedience to all the laws of 
God, without exception or reserve. And by the path of 
the just, we are to understand the temper and conduct 
of those, whose minds are enlightened by the rays of 
heavenly wisdom, rectified by christian principles, puri- 
fied in some good degree from earthly affections by a 
living faith, and elevated above sensual gratifications, 
and who act in the general frame of their conversation, 
under the influence of a principle of piety to God. There 
is such a thing as justice towards God, consisting in 
that love, reverence, and obedience, to which he is un- 
questionably entitled, by the unchangeable perfections 
of his nature, from all Ms rational creatures ; and since 
all our rights and privileges are derived from him, who 
lias distributed to every man as he pleases, giving unto 
one man more and unto another less, in the course of his 
wise providence ; every man is bound, by his dependence 
upon his Maker, to leave them in the quiet possession 
of them : so that injustice towards men, is still greater 



AS THE MORNING !LTGHf * 



239 



injustice towards God ; and therefore, the just man who 
is righteous towards God, and whose conduct is regula- 
ted by a regard to the will of the supreme disposer of 
all things, cannot be unrighteous in his dealings with 
men. And as the health of his body and the serenity of 
his mind depends upon his temperance, and a proper 
improvement of the talents and bounties of God's pro- 
vidence, he cannot abuse them without being guilty of 
ingratitude to the bounteous author ; that is of the worst 
sort of injustice to him. Hence it appears, that univer- 
sal goodness is implied in the character of a just man ; 
and that it is with the greatest propriety and fitness, 
that the whole compass of our duty is represented under 
the notion of justice ; since whatever may be the imme- 
diate object of any duty, or whatsoever name it may pass 
under, it is however no other than strict justice towards 
God. Upon this account, godliness, righteousness, and 
sobriety, which comprehend the whole of our duty, are 
included in the character of the just man, whose 64 path 
is like the morning light, which shines more and more 
unto the perfect day." 

Having thus determined the character of the just, let 
us attend a few moments to the important instructions, 
which are suggested by the comparison, which the wisest 
of men makes between the morning light and the temper 
and conduct of every good man. And although it h 
extremely dangerous in the interpretation of scripture 
to strain and torture metaphorical expressions and simi- 
litudes, as far as a warm imagination and a creative 
fancy might carry us, and it is an important branch o£ 
oar duty to guard against it 5 yet I think we are wai" 



240 



-turn PATH OF THE JUST IS 



ranted by the whole tenor of divine revelation, as well 
as by many particular passages of it, to suppose, that 
the path of the just being compared to the morning 
light, may suggest to us the certainty and pleasure, as 
well as the instructiveness and progression of a life of 
religion, Which last is indeed, the principal thing in- 
tended by the comparison. 

1. The true christian knows, with the most comfortahlc 
certainty, that the way he has chosen is the way of the 
divine commands, and that it will terminate in eternal' 
life. 

As it is by the light of the sun that the existence of 
many material objects is discovered, so by the light of 
reason and revelation, the christian's mind is enlighten- 
ed to see his duty and his danger, and he knows upon 
the most rational evidence, that the path he has chosen 
is approved by his maker and will bring him to glory, 
In this respect he has greatly the advantage of the sin- 
ner, whose way is represented as darkness, and who 
knows not at what he stumbles ; as you have it in the 
verse following our text. If the sinner is certain of any 
thing, it must be that he is wandering from the way of 
the divine commandments, and that he can never obtain 
that rest and satisfaction, which he is seeking. For 
no other evidence can attend a vicious course of life, 
than that it is one continued deviation from the pre- 
scriptions of reason and revelation $ that it is folly in 
the beginning and progress, and shame and misery in the 
issue. He may, indeed, through his ignorance or inat- 
tention, or the darkening and deceitful nature of sin, 



AS THE MORNING XIGHT. 241 

ftmdly imagine that lie is wiser than the christian, and 
boast of his freedom of thought and the strength and 
sufficiency of his feehle understanding, merely because 
he can trample upon the principles of education, and 
laugh at those things, which formerly, perhaps, would 
have made him tremble. But being " alienated fropi 
the life of God through the ignorance that is in him," 
and because of the blindness of his mind, his confi- 
dence in error arises from the thick darkness in which 
he is involved. Putting light for darkness and dark- 
ness for light, he cannot have that clear perception of 
his duty and his interest, and that satisfaction of his be^ 
ing right which attend the path of the just. But no- 
thing can be made more evident by the light of the sun, 
than this is to the christian, that while his conduct is 
actuated and governed by the great principles of reason 
and religion, it must necessarily be approved, by that 
righteous Lord, who loveth righteousness, and whose 
countenance beholdeth the upright. He knows that as 
God is a being of the most absolute moral perfection, 
infinitely holy, just and good, faithful, compassionate 
and merciful ; it must be his will, that we should be 
" followers of him as dear children," endeavouring to 
be perfect as he is perfect, and holy as he is holy, imi- 
tating all his imitable perfections, as far as the frailty 
of our nature will admit, and performing all those du- 
ties, which result from his perfections or from his re- 
lation to us, or the conditions in which we are placed 
by his providence. And as he has in unparalleled mercy 
and grace appointed a method for the pardon of our sins 
and our exaltation to a glorious immortality, through 
the righteousness and atonement of his son. it must hh 

H2 



2*3 



1HB PATH OF THE JUST lb 



his will that we renounce every other dependence fur 
justification and salvation, and humbly rely on a Re- 
deemer for all the blessings of the well ordered cove- 
nant, while we endeavour to adorn his doctrines by a 
holy conversation. Now, this is nothing else but a short 
description of a religious life, which consists in such ac- 
tions as are suited to our dependence upon God and our 
obligations to him, or such as qualify us for the enjoy- 
ment of himself in glory ; and consequently, the truly 
religious man has the comfortable assurance, that the 
way he has chosen is the way of the divine command- 
ments, being conformable to the dictates of eternal rea- 
son and the infallible revelation of the divine will. 
Hot has he less certainty that it will inevitably conduct 
bim to eternal life and felicity in another world. The 
connection between holiness and happiness being neces- 
sary and unchangeable $ he has no reason to doubt, that 
it shall be well with the righteous in another world ; so 
that he has the same reason to conclude that he will be 
happy hereafter, as he has to believe that he is holy 
now. And what a satisfaction must it be to the just man 
to see his path plain before him, and the heavenly city 
at the termination ; to know that his conduct is agreea- 
ble to the will of God, and that eternal life will be his 
reward ; and to be delivered from all those perplexing 
fears which haunt the sinner, concerning the conclusion 
of his life, which he cannot but apprehend will be mise- 
rable whenever he turns his thoughts upon the melan- 
choly subject. 

Now, this advantage of a religious life, seems to be 
suggested in our text, by its being compared to the 



AS THE MQBNIXG LIGHT* 



morning light ; as light is frequently taken for know- 
ledge in the scriptures. Thus, (2 Cor. iv, 6,) " God, 
who commanded the light to shine out of darkness, 
hath shined into our minds, to give us the knowledge of 
God in the face of Jesus Christ." 'iThose who are en- 
lightened hy the gospel of Christ, and walji in the truth, 
are denominated the " children of the light and of the 
day ;" whereas those, who live in ignorance of God and 
religion, are said to he children of darkness."* But 
we are more especially confirmed in this interpretation, 
from the verse immediately following our tex,t, where 
it is said, that " the way of the wicked is as darkness, 
they know not at what they stumble." But further ; 

2. The pleasure and satisfaction of a relipQtis life is also 
suggested by the comparison of it to the morning 
light. 

Light is often used in scripture for prosperity, joy 
and happiness. " Light is sown for the righteous and 
gladness for the upright in heart."f And, « O ! that 
I were as in the months past, when his candle shined 
upon my head ; when hy his light I walked through 
darkness."^ " The candle of the wicked shall he put 
out ; his prosperity and comfort shall he destroyed." 
" Light is sweet, and a pleasant thing it is to hehold the 
sun." When the grace of God has made a saving 
change on the heart of a sinner, and turned him from 
darkness unto light, and from the power of Satan to 



Thess. v, 4 r 5. |Ps. xcvn, 1 } 



#M THE PATH Of THE JUST IS 

serve the living God, inspiring him with the love of 
goodness and a steady resolution to -walk in the ways of 
tvisdom, he finds to his comfortable experience, that 
they are ways of pleasantness and paths of peace. For 
i( great peace have they that love the laws of God.'' — 
They have pleasures, Which strangers to God and his 
ways intermeddle riot with ; pleasures in the immediate 
exercises of religion ; pleasures in the recollection and 
review of their lives ; and pleasures in the enlivening 
prospect of the favor of God, through all the future 
stages of their existence. For our encouragement in 
the spiritual life, the benevolent author of our beings 
has so framed us, that pleasure waits upon a conscious- 
ness of having complied with any instance of duty, and 
the best pleasures always attend upon the best actions. 
Even in the mortification of our corrupt lusts and aifec* 
tions, there is a more solid and substantial pleasure, 
than can possibly arise from the gratification of them ; 
and if a religious life, as far as it consists in abstaining 
from evil, be pleasant, it must be more delightful, as it 
employs us in doing good. Every virtuous action pro- 
duces an instantaneous satisfaction, which grows strong- 
er, as it is done with a more express regard to the will 
of God, and with a stronger bent and determination of 
the mind. And if we carry our enquiry to those actions, 
which are more properly denominated religious, such as 
relate to the worship of God, both private and social, 
we shajl find the pleasure still more rational, elevated, 
and divine. Devotion, as it is the soul's converse with 
God, the source of perfection and comfort, must be the 
most rapturous exercise of the human mind, where it is 
in any good degree fitted for the heavenly employment. 



Lit THE M OR XING ilGHT, 



When the understanding and heart conspire, when a 
man has just and enlarged views of the divine perfec- 
tions, a soul sparkling with the image of God, a com- 
fortablc sense of the divine favor, and an happy warmth 
of affection and gratitude for the amazing discoveries of 
the love of God through a Redeemer ; in such a case, 
there are no pleasures on this side of heaven, that de- 
serve to be compared with the pleasures of devotion ; 
the pleasures of contemplation, prayer and praise, Nor 
is the satisfaction small where devotion is sincere, even 
in the lowest degree, provided there he a rational hope 
of the divine acceptance, and our doubts and fears do 
not prevail so far as to destroy the pleasure, 

But the religious man has another privilege in h\$ 
pleasures, that he can enjoy the past as well as the jyre 
sent; that by the amazing power ©f memory and reflec- 
tion, he can summon them afresh to his aid, under the 
troubles of life, and enjoy them again with advantage. 
Although the time past can never be recalled, and it is 
impossible that we should live over again the months 
and years that are gone $ yet the hours that are filled 
with virtuous actions are never lost, while the memory 
of them remains. And herein consists a considerable 
part of the glorious distinction of the pleasures of reli- 
gion above the pleasures of sin, which last but for a sea- 
son, and then turn into wormwood and gall. Vice, which 
allured the thoughtless sinner with her painted appear- 
ance, when she approached him in a temptation, now 
terrifies and confounds the deluded victim with her 
ghastly train ; and the shades of his departed pleasures 
appear in horror before his affrighted imagination, and 



THE PATH CF THE JUST IS 



point with an awful hand to the judgment of a sin-aveng- 
ing God. But the christian, who can review a life that 
has been governed by the principles of religion, enjoys 
a perpetual feast in the testimony of a good conscience, 
and experiences a solid satisfaction as lasting as his me- 
mory, and which he can repeat when he will ; a plea- 
sure, independent of time and all its vicissitudes, which 
the world cannot give nor take away ; and a pleasure, 
the more valuable in that as it arises from the time 
past, so it runs on into the future and grasps an un- 
wasting eternity : for the pleasures of religion run pa- 
rallel with eternity, and grow and flourish by their 
duration, while the good man solaces himself with the 
recollection of the blessings and mercies which he has 
received from the bountiful hand of God, and considers 
that they are eonveyed to him by the constitution of the 
well ordered covenant, his mind reaches forward to the 
invisible world, and dwells with pleasure and satisfac- 
tion on the joys of his heavenly kingdom and the man- 
sions of his father's house, which were prepared for 
him by a Redeemer, and which are secured to him by 
the same everlasting covenant. Thus does he experience 
joy and peace in believing, and abound in hope through 
the power of the holy ghost. His hope in God, the rock 
of ages, places his soul upon an immoveable foundation ; 
and when the billows of adversity run highest and beat 
upon him with the greatest violence, when the years 
draw nigh, when the hope of the hypocrite vanishes like 
a spider's web, and all the distempered pleasures of the 
sinner <lcsert him in his greatest extremity ; the plea- 
sures of religion still subsist in all their strength and 
perfection ; his confidence in God supports bim in the 



AS THE MOBNING XIGHT. 247 

prospect of adversity, and liis hope of everlasting rest 
and peace and joy, raises him above the common dis-^ 
quietudes of life. Though I am weak and without 
strength, may the christian say, though the billows of 
adversity might soon overwhelm my soul, and the ene- 
mies of my salvation make mournful inroads upon my 
peace ; yet, blessed be God, my sufficiency is in the irre- 
sistible power of an almighty friend, and my confidence 
in the faithfulness of a covenant keeping God. I will 
not therefore, faint in the day of adversity, but wait 
with humble patience and hope till the arrival of that 
happy hour, when I shall be placed beyond the reach 
of every envenomed arrow, that might hurt or wound 
my peace. As long as I have this hope in God, through 
a Redeemer, I cannot be without peace of conscience, 
and peace with God, and delight in him. I rejoice that 
he has undertaken the tender office of a shepherd, to 
guide me with his counsel, to refresh me with the con- 
solations of his spirit, and to conduct me in safety 
through all the dark and dreary steps of my pilgrimage* 
to the regions of eternal day. 

3. The instructiveness of a religious life seems to he sug- 
gested by its being compared to the morning light. 

By the light which it diffuses all around, others are 
invited and encouraged to walk in it. For this reason* 
our blessed Lord tells his disciples, that their * light 
should so shine before men, that they seeing their good 
works might glorify their father in heaven." And he 
expressly calls them " the light of the world," not only 
because they were appointed instructors of mankind, hut 



fmf" 



iiitS THE PATH Or Til£ JL ST IS 

principally with a view to their example, that others 
might be induced to obey the gospel, from an observa- 
tion of its blessed effects in the lives of its professors. 
There is a light which arises from the lustre of a reli- 
gious conversation, which is often more instructive than 
that of precept, as it convinces men of the practicable- 
ness, as well as of the excellence of religion, and insen- 
sibly enkindles a laudable emulation to accomplish what 
we see performed by others, in the same circumstances 
with ourselves. Upon this account, every christian who 
lives in a prevailing degree, according to the prescrip- 
tions of the religion he professes, is in some measure a 
light of the world. And we have reason to bless God, 
that in all ages of the world, he has raised up many, 
whom he has qualified with such distinguished abilities 
and graces of his holy spirit, that they are properly de- 
nominated the burning and shining lights of the church. 
This should be considered as a great encouragement to 
true christians, that God makes use of their examples 
to reclaim others from the error of their ways, and 
should excite them to be more circumspect and vigilant 
in their conversation, and to abound in every grace and 
ornament of a good life, that they may be thereby more 
extensively beneficial to mankind ; and have the pecu 
liar honor of co-operating with God in the glorious de- 
signs of his grace, in bringing many sons and daughters 
to glory. To do good, that we may be seen and honored 
of men, is indeed but a sordid and mean inducement ; 
but to labor to excell in all the branches of a religious 
life, that God may obtain the greater praise, that his 
kingdom may have a greater extension, and that a great- 
er number of immortal souls, who are wandering in 



as TtiE Morning mght. 



24-9 



darkness and error, may be brought home to God by a 
saving conversion, is the noblest ambition that can ac* 
tuate the human heart. 

4. The christian's progress in religion is compared with 
evident propriety to the morning light which shines 
more and more unto the perfect day* 

As the morning sun encreases in light and splen- 
dor as he gradually ascends above the horizon, until 
he arrives at his meridian latitude ; so christians, 
whose tempers arc regulated, and whose conduct is di- 
rected by the gospel of Christ, are upon the whole gra- 
dually improving in knowledge, holiness and spiritual 
joy, until they are translated to the " inheritance of 
the saints in light." By the sacred illumination of 
the spirit of God, their understandings will be gradu- 
ally enlightened with the beams of heavenly truth, their 
prejudices removed, their conceptions of divine things en- 
larged and cleared, and their spiritual thirst excited to 
take in a larger degree of that heavenly knowledge 
which makes them wise to salvation. The satisfaction 
a good man experiences in the encrease of his know- 
ledge, the pleasure aud profit he may hereby convey to 
others, the two great fountains of knowledge, the reve- 
lation and the works of God laid open before him, the 
examples exhibited to his view, and the animating en- 
comiums bestowed upon religious wisdom in the sacred 
oracles, will concur to raise his desires and strengthen 
his resolutions and endeavours to encrease his know- 
ledge of divine things. And according to the natural 

progress of the life of God in the soul, the wifl and 

I 2 



250 



THE PATH OE THE JUST IS 



affections will operate in some proportion to the clear- 
er views of the understanding, which may he one rea- 
son of the apostle's joining together " growing in grace 
and in the knowledge of Jesus Christ."^ This pro- 
gress in holiness and grace consists in an extensive obe- 
dience to the whole will of God, to all the laws of 
righteousness and truth ; a growing sincerity and go- 
verning intention to please him in the whole of our 
conduct; an ardent desire and zealous endeavour to do 
good to the souls and bodies of men ; an increasing hu- 
mility and daily repentance for our sins ; and a constant 
dependence upon Christ for the supplies of his grace to 
enable us in all things to adorn his doctrines by an ho- 
ly conversation and to comply with the terms of the 
gospel covenant for salvation. The essential excellence 
of these christian graces, together with an humbling 
sense of his low attainments in the spiritual life and the 
weakness and imperfection of all his graces, will pow- 
erfully engage the christian to « give all diligence to 
add to his faith virtue ; and to his virtue, knowledge ; 
and to knowledge, temperance, and to temperance, pa- 
tience ; and to patience, godliness, and to godliness, 
brotherly kindness ; and to brotherly kindness, charity : 
that these things being in him and abounding, he may 
not be barren or unfruitful in the knowledge of our Lord 
Jesus Christ, "f The rational satisfaction he must feel 
in finding his heart changed, his spirit rectified and his 
condition improved, will dispose him to make greater ad- 
vances in holiness, that he may be more like to God, a 
greater blessing to mankinds more prepared for heaven 



*2. Pet: in, 18. 



f 2. Pet. i, 5, 



AS THE MORNING LIGHT, 2H 

and posses a greater degree of inward satisfaction and a 
lively hope. Besides it is essential to the nature of 
true grace to grow* and that sacred agent, who has im- 
planted the divine principle of life in the soul, will 
strengthen and support it by his grace, and enable them 
that wait upon him, to "renew their strength" to 
" mount up with wings as eagles, to run and not be 
weary, to walk and not fa int. " The same external 
means, the same internal thoughts and reflections, which 
were improved by the spirit of God to engage him at 
first in the love and practice of religion, will still be 
improved to lead him on to more exalted degrees of 
grace in the spiritual life, until he be brought to re* 
joice in the hope of the glory of God. For the " peace 
of God, which passeth understanding," is both the na- 
tural consequence and the promised fruit of exalted 
piety. " The works of righteousness are peace, and 
effects of righteousness are quietness and assurance for- 
ever." As it is honorable to the promises and provi- 
dence of God, whom the christian has chosen for his 
portion : as it is for the reputation of Christianity, the 
great source of joy and comfort ; and as it is beneficial 
to himself and to the world, the christian will endea- 
vour to make such advances in religion, as will enable 
him to " rejoice in the Lord and tp joy in the God of 
his salvation." 

APPLICATION, 

And now, my friends, the proper application of this 
subject is, to examine ourselves by what we have heard, 
whether we are of the number of ^ the just, whose paths 
are like the morning light, which shines more and more 



252 THE PATH OF THIS JUST IS 

unto the perfect day?" Do we know from happy expe- 
rience, that the ways in which we walk, are the ways 
of the divine commandments and the ways of life ? Dc 
we experience those pleasures in religious duties, in the 
review of our lives, in the recollection of what God has 
done for our souls, and in the joyful hope of his favor, 
which strangers to him intermeddle not with ? Are we 
careful to make our " light so shine before others, that 
they are thereby induced to glorify our heavenly fa- 
ther V\ And do we find upon impartial examination, 
that we are encreasing upon the whole in knowledge, 
holiness, and spiritual joy ; notwithstanding many fai- 
lures in duty and declensions in grace ? And are w© 
humbled before God, that in the midst of any attain- 
ment which his grace has enabled us to make, we are 
still so defective in love to God, in thankfulness to Jesus 
Christ, in atlection to uur brethren, in good-will to men, 
in humility and heavenly mindedness, in resignation and 
spiritual joy ? If this is indeed your character, in a pre- 
vailing degree let me exhort and beseech you to give 
glory to God, whose grace has enabled you to choose 
that better path, that shall not be taken from you. Fre- 
quently review the great principles that have determined 
your choice, and endeavour to strengthen them by de- 
vout meditation, watchfulness and prayer to God, for 
renewed influences of his grace, to enable you to groAV 
in grace and in the knowledge of Jesus Christ. It is 
for the credit of the gospel, the honor of God, and bene- 
ficial both to your own souls, and the souls of others, 
that your light should shine with an encreasing lustre, 
that others seeing your good works may be induced to 
glorify our heavenly father. 



AS THE MORNING XIGI1T. 



253 



But while we indulge our charity in hoping, that this 
is the character of many in this assembly, faithfulness 
to your immortal souls, and the slightest observation of 
the conduct of persons in every christian society, forbid 
us to conclude, that it is the character of every indivi- 
dual present ; and was there but a single person here, 
who is still walking in darkness and wandering on in the 
broad way that leadeth to destruction, his precious soul, 
whose redemption cost the blood of the son of God, is 
entitled to a faithful warning of his folly and danger. 
And yet alas ! there may be more than one or two ; and 
should your own consciences testify to any of you, " thou 
art the man," who art hitherto Walking Vith heedless 
steps in the road that leads down to destruction ; let 
me beseech you by your hopes of sharing in the salva- 
tion of the just, that you delay not a moment longer to 
enter upon that safe and pleasant way that leads to 
eternal life. We know the language of that deceitful 
heart, which says, that it is time enough hereafter, 
when you vainly hope for less opposition to this change 
either from yourselves or the world. Believe it, the 
difficulty will grow greater the longer it is deferred ; 
your reluctant hearts will be more disinclined to the 
blessings, the corrupting influences of bad examples will 
grow stronger, your attachment to the vicious practices 
to which you have been accustomed, will be firmer, and 
you will have less and less reason to hope for the quick- 
ening influences of the spirit of God, whom you are 
daily provoking, and without whom you cannot be reco- 
vered from the error of your ways. Be exhorted there 
fore, to say with repenting Ephraim of old, " What 
have I more to do with idols P* " I will this day avouch 



2S& THE PATH OF THE JUST, &C. 

the Lord to be my God, to walk in his Avays,to keep his 
statutes and his commandments, and to hearken to his 
voice." Begin with an hearty repentance for the sins of 
your past lives, and faith in the mercy of God, through 
a Redeemer, for the pardon of them. Plead with him, 
to give you a lively sense of your sins, confess them 
before the throne of his grace, and implore his mercy to 
give you that evangelical repentance which is unto life, 
and those holy resolutions of amendment and endea- 
vours after new obedience, which he will strengthen by 
his grace, until they produce a genuine conversion to 
God and a comfortable preparation for his heavenly 
kingdom. 



SERMON XIIL 



TRAIN UP A CHILD IN THE WAY HE 
SHOULD GO. 



PROV. 22, 6. 

Train up a child in the way he should go, and when he 
is old, he will not depart from it. 

It is a very old observation concerning the state of 
the world, and the conduct of mankind, that they are 
continually sinking into a deeper degeneracy and falling 
short of the virtue, and piety of their ancestors. This 
complaint has been borrowed by every age, as what they 
imagined was more applicable to themselves, than to 
any period that was past. I would not undertake to say, 
that there always has been a just foundation for such 
a mournful lamentation i but certain it is, that every 
sincere christian is greatly concerned, and mourns be- 
fore God. that there is so little vital religion and prac- 
tical godliness to be found among all ranks of profes- 
sors in the christian churches. And possibly, if we en- 
quire into the causes of this melancholy complaint, we 
shall find that nothing has a greater influence to pro- 
duce a general disregard to the interests of true reli 
gion, than the want of care to bring the rising genera 
tion under a solemn and abiding sense of the importance 
of it in their own souls. For, under the good prov? 




356 



TRAIN UP A CHILD IN 



deuce of God, the propagation of religion in the world 
to the latest posterity, depends in a great measure upon 
the pions care of parents to instruct their children in 
the principles of our holy religion, and to impress their 
tender minds with an early sense of their personal con* 
cern in them. For when young persons early devote 
themselves to the service of God, they have great ad- 
vantages for making a delightful proficiency in the ways 
of godliness ; and a sacred conscientious regard to the 
honor and advancement of the Redeemer's kingdom, 
and the promotion of vital piety in their own souls, 
daily growing with their increasing years, they will 
grow more and more determined in their adherence to 
the ways of God, and more solicitous, when they are 
settled in families, that they and their houses may serve 
the God of their fathers. And there is equal reason to 
hope, that that hlessed Redeemer, who took little chil- 
dren in his arms and hlessed them, will also prosper 
their pious lahors in the Lord ; so that under the im- 
pressions of a religious education, pure and undefiled 
religion may he transmitted to the latest generations. 
"Whereas, on the other hand, if parents neglect the 
training up their children in the nurture and admoni- 
tion of the Lord ; it cannot he rationally expected that 
they will either he solicitous to secure the salvation of 
their own souls, or careful to promote the eternal hap- 
piness of those that may he dependent on them or de- 
scended from them. So that the pious care or fatal 
neglect of parents, in the religious instruction of their 
children may have a much more extensive influence, 
than many seem to imagine ; when they can patiently 
bear the thoughts of their children's being sent into a 



THE WAY HE SHOULD GO. %St 

world full of snares and temptations, unprincipled in re- 
ligion, unacquainted with the corruption of their own 
hearts and unconcerned ahout their eternal salvation. 
What can be rationally expected as the consequence of 
this ? Shall such children be a seed to serve the Lord, 
or accounted to him for a generation when we arc sleep- 
ing in the dust ? It might as well be expected, that you 
should reap a plentiful harvest without plowing and 
sowing, as that your children should grow up in the 
nurture and admonition of the Lord, without your pains 
to teach them the things that belong to their eternal 
peace. Nothing therefore can be of so great import- 
ance, both to the interests of the Redeemer's kingdom 
in the world, and to the everlasting salvation of your 
children, as to train them up in the ways, in which they 
should go, that when they are old they may not depart 
from them. And when I consider the happy conse- 
quences arising from a faithful discharge of this im- 
portant duty, I cannot but entertain a pleasing hope 
both of your patient attention and of the sacred influ- 
ences of the holy spirit to bring what may be said with 
divine power to our hearts and consciences; while I 
would plead for those, who cannot plead for them- 
selves. In consequence of the metho^jg>roposed, when 
I explained the duty and shewed the success that might 
be expected from attempting it ; I propose at this time* 
through divine assistance, to mention 

I. Some arguments to enforce the duty of training up 
our children in the way, in which they should go, 

tt« Apply what may be said. 

K2 




Arguments to enforce the duty. 



1. There is a peculiar pleasure attending this duty, tvhicfi 
should powerfully constrain parents to the conscien- 
tious discharge of it. 

Besides the comfort attending the consciousness of 
having complied with any known and important obliga- 
tion ; the gracious parent of mankind has wisely framed 
lis with such principles and affections as necessarily se- 
cure a secret unutterable delight in forming the tender 
minds of our children for God and religion. This is a 
commandment, in keeping of which there is a great re- 
ward, and one of those ways of wisdom which are ways 
of pleasantness, and a path which will lead to peace and 
happiness. We trace with peculiar pleasure the first 
efforts of speech on their stammering tongues, and the 
early dawnings of reason in their feeble minds. It is a 
delightful task to assist the openings of nature, to lead 
the young strangers into a new world, to pour the fresh 
instruction over the unenlightened mind, and to strength- 
en it with the principles of any kind of useful knowledge, 
which their age may admit, or their circumstances re- 
quire. And if%his is a pleasant office, what superior 
delight and satisfaction must it afford, to raise their un- 
practiced thoughts to meditate upon the most noble and 
exalted objects ; to engage them to think on the ado- 
rable God with veneration and joy ; to teach them to 
enquire after an interest in the blessed Jesus, the faith- 
ful shepherd of his helpless flock ; to open to them the 
wonders of redeeming love ; to instruct them in the 



THE WAY HE SHOUM GO. 



25$ 



principles of divine truth, and to form them to senti- 
ments of piety to God and love and benevolence to the 
whole human race. Must there not be a peculiar sa- 
tisfaction attending the consideration, that we are fel - 
low workers with God himself, that we are promoting 
that glorious plan of salvation, which the son of God 
condescended to bleed on the accursed tree, to establish 
in our degenerate world ; that we are preparing sub- 
jects for the kingdom of his grace ; and that we are 
laying the foundation of that knowledge, virtue and 
happiness, which shall be continually increasing through 
the boundless ages of eternity ! How reviving is the 
hope, that our pious labors in the Lord may be blessed 
by the concurrence of the holy spirit leading them into 
a saving acquaintance with God and themselves, and 
thereby making us the happy instruments of repairing 
those mournful breaches that sin has made in the world ; 
©f counteracting the destructive operations of that 
apostate spirit, which works in the children of disobe- 
dience, of rescuing an immortal spirit from slavery and 
Tuin, and of preparing it for the glorious society of 
those exalted spirits, which surround the throne of God 
with the most enraptured strains of devotion and grati- 
tude. This is an exercise near a-kin to the employ- 
inents of the heavenly world ; and it may be rationally 
expected that God himself, who has enjoined it on pa- 
rents for the sake of their children, will visit their 
souls, in the midst of these pious cares, with some fore- 
tastes of those pleasures, which flow from his throne 
above, as a token of his gracious approbation, and as a 
pledge of their future success. For while we instruct 
our children in those sacred truths of our holy religion, 



360 



TJRAIN UP A CHILJD 15 



which have afforded ourselves the greatest comfort in 
this house of our pilgrimage ; our instructions and ad- 
monitions will return into our own hosoms with a rich 
increase of edification and refreshment. And hereby 
we shall rise into more endearing communion with our 
heavenly father, he more attempered to the sacred em- 
ployments of the upper world, and more meet for the 
inheritance with the saints in light. However labori- 
ous it may he to give « line upon line and precept upon 
precept and however discouraging it may he to con- 
sider the little good effects our most affectionate warn- 
ings and admonitions may have upon our children ; yet 
God has annexed a peculiar pleasure to the tender toil, 
and has afforded abundant hopes of future success, suffi- 
cient to encourage us to persevere in the important duty 
and "to be instant in season and out of season." And 
can we, after all this encouragement, which God has 
given to secure the religious education of our children, 
neglect that sacred business, which as attended with 
substantial comfort, even in the midst of a thousand 
anxious fears for their happiness, which prepares our- 
selves for more endearing communion with God, and 
gives us a higher relish for the sacred pleasures of the 
heavenly world? Our own desires to grow in grace and 
to be qualified for a more exalted station in the king- 
dom of glory, powerfully plead for the children, which 
God has given us, and lay us under peculiar obligations 
to train them up in his ways. But this argument, we 
hope, will receive additional force, when we consider 
further, that. 



THE WAY HE SHOUiH GO. 



%. The interests of the Redeemer's kingdom depend greatly 
upon the care of Parents to train up their Children 
for God, 

We live in a moral world, where one generation after 
another, is removed from the stage of action to make 
room for those that are to succeed, "With regard to 
ourselves, we are convinced, both from our own daily 
observation and from the sacred oracles of God,, that 
this state is but the house of our pilgrimage 5 that here 
we have no abiding city, but are travellers to the invi- 
sible world \ that the most healthy and vigorous amongst 
us, shall soon go the way from whence wc shall not re- 
turn ; and that we must resign the important trust of 
the gospel, which has been committed to our charge, to 
others that shall succeed us ; and if we have any just 
sense of the advantage of having the oracles of God 
committed to us, and the amazing and distinguishing 
goodness of God, in bestowing this invaluable privilege 
upon us, or any regard to the happiness of our children } 
into whose hands would we rather choose to deposit the 
sacred trust than into theirs? But how can we hope.? 
that they will esteem or be careful to maintain the trust, 
if we do not labor to prepossess their minds with a pre- 
vious sense of its importance ? How can we expect, that 
when we are mouldering in the house of silence, they 
will fill our places in the house of God, or rise up in our 
stead for the support of the dying interests of the Re- 
deemer's kingdom In the world? Can we expect it in 
the neglect of the only rational method of securing re- 
ligion amongst us ? It is true, that God has promised to 
be ever with his church, so that the gates of hell sbal? 



XKAIN UP A CHIX.B & 



not prevail against it, but the kingdom of his son shall 
endure as long as the sun and the moon ; one generation 
after another rising up to declare his mighty works. 
But these gracious promises, which we are sure a faith- 
ful God will accomplish, do not prove that this kingdom 
shall be continued amongst us, more than they would 
once have proved, that the candlesticks would never be 
removed from the Asian churches, which have been 
given up to desolation many ages ago ; and is it not a 
distressing consideration to think, that true and vital 
religion should be lost among our dependants ; that the 
house of the Lord should be deserted by our children ; 
that they should forsake the assembling themselves to - 
gether to acknowledge their dependence on their crea- 
tor, to do homage to the king of kings, and to celebrate 
the riches of redeeming grace ? Is the thought easy to 
be supported, that God should write upon our children, 
or upon their posterity, the sad memorials of a departed 
glory; that when the worship of God is forsaken, the 
servants of God must bear a fruitless testimony against 
an unbelieving generation, until their hearts are broken 
with so sad an office, and religion is buried in their 
graves ? And is it not peculiarly melancholy, that the 
children of the kingdom should be thrust out ; that 
those whom we have devoted to God in the most solemn 
manner at their baptism, should fail of the grace of God 
and should walk in .the ways of the destroyed, and of 
those that are forsaken of the Lord of all ? And can we 
after all, entertain so great an indifference for the inte- 
rests of that Redeemer, in whose name both we and our 
children have been baptized, as to be contented that his 
holy religion should die in our hands ? Was it for this 



THE WAY HE ^HOXIXD GO. 



.263 



that the son of God descended from heaven, to publish 
the gospel covenant in the world, and expired on th© 
cross to confirm it by his blood ? Was it for this that 
the pious labors of our ancestors have transferred this 
divine religion down through so many succeeding gene- 
rations, and so many martyrs have sealed it with their 
death ? Was all this done that Christianity should be 
lost among our descendants, or at least sink into an 
empty name or a lifeless circle of unmeaning forms? 
Yet, humanly speaking, this must be the melancholy 
consequence of neglecting to train up our children in 
the nurture and admonition of the Lord. Had we any 
love to a crucified Redeemer, any regard to the advance- 
•ment of his kingdom in the world, or any grateful sense 
of his distinguishing grace in making known to us the 
way of salvation in his glorious gospel ; these things 
should awaken in us an holy zeal and an earnest desire 
to spread a sweet savour of his name, as far as our influ- 
ence can reach ; but especially in our families, amongst 
those whom we have received from him and devoted to 
him, and in whose happiness we are so tenderly con- 
cerned. This brings me to add, that 

3. The present and future happiness of our children de- 
pends upon our care to train them up inthewaystheij 
should go. 

However little we may regard it, yet it is a solemn 
truth confirmed by the mouth of inspiration itself, that 
" godliness is profitable unto all things, having the pro- 
mise of the life that now is, and of that which is to 
come." It is generally the surest way to happiness iis 



TRAIN UP A CHIXB IN 



this world, and through the merits and righteousness of 
the Redeemer, the only way to glory in the world to 
come. It would be easy to enlarge upon its happy ten- 
deney to promote our health, reputation, estates, and the 
peace of our minds. It secures immediate blessedness 
to the man that fears the Lord and delighteth greatly 
in his commandments : as it moderates or suppresses 
those hurtful passions, which throw the mind into con- 
fusion and anguish, and affords abundant exercise for 
those affections which are delightful ; it secures a peace 
and satisfaction which cannot be derived from the ob- 
jects of time and sense ; it administers " peace of eon- 
science and joy in the holy ghost ?> so that the christian 
finds by happy experience, that " the ways of wisdom 
are ways of pleasantness, and all her paths are peace." 
They are ways, that not only secure comfort in this 
world, but also lead up to the paradise of God. For 
invariable truth and goodness has declared, that to them 
that by patient continuance in well doing seek for glory, 
honor, and immortality, God will give eternal life. So 
that if our children, through the divine blessing upon 
our pious instructions, become truly religious, they will 
not only be preserved from those follies and crimes, 
which stain the honor and ruin the substance of fami- 
lies, but they will take the most probable method to 
make life comfortable, and will be entitled to the pater- 
nal care and blessing of God, while they arc in this 
world, and will be made heirs of eternal glory in the 
paradise of God. But on the other hand, if they prove 
vicious and prophane, which, without the principles of 
religion to restrain them, we have but too much grounds 
to fear ; what can we rationally expect, but their infa- 



THE WAY HE SHOULH GO. 9M 

my and misery in this world and eternal banishment 
from God, through the nn wasting ages of eternity ?*-* 
Now, if happiness or misery, the greatest that human 
hearts can conceive, are likely to be the portion of our 
children, according as we train them up for either ; what 
man or woman that has the bowels of a parent, can he- 
sitate a moment, whether he will bring up his children 
in the fear of the Lord, or permit them to walk in the 
ways of their own heart> and in the sight of their own 
eyes, until they sink into that horrible pit, from whence 
there is no redemption ? How preposterous is that anxious 
care of parents, which engages them " to rise early, 
to sit up late, and to eat th$ bread of carefulness," to 
advance the fortunes of their children, and secure to 
them the possession of those dubious advantages of this 
world, which may prove either blessings or curses to 
them, as they are improved or abused ; while they will 
be at no pains to secure for them the favor and appro- 
bation of their God, and an interest in those durable 
treasures, which 66 the moth cannot corrupt, nor thieves 
steal away," and which aidne can make them rich in- 
deed. Such a partial care only of the meanest part of 
their concerns, is no more reasonable than for a parent, 
who sees his child perishing before his eyes, to be solici- 
tous to adorn its clothes, instead of affording that im- 
mediate help which its extremity demands. Should not 
this consideration then engage us to consult for their 
greatest good, and employ our greatest care to lead 
them into those paths, by which they may avoid eternal 
destruction and arrive at unfading glory? Especially 
when we consider, that they have derived a corrupted 

degenerate nature from us, which prompts them to de- 
li % 



266 



TltAlN 1 1* A CHILD IN 



part from the living God ; and that our own personal 
mistakes in conduct, or our bad examples, have contri- 
buted to lead them astray. Does the subject, that by 
treason, has forfeited his estate from his children, look 
upon them with pity and concern, and use all his remain- 
ing influence to secure his majesty's favor for them be- 
fore he dies ? And shall parents be unconcerned about 
the favor of God for their children, who have derived 
from them a tainted blood and a forfeited inheritance ? 
Would he not be justly accounted an unnatural monster 
indeed, who could introduce the plague into his family, 
and see his children die around him without concern, 
while there was a sovereign remedy at hand, by which 
thousands had been cured ; and he' would not so much 
as direct, or insist upon the application of it. But what 
is a natural death, or the most painful disease of the 
body, when compared with that mortal disorder of the 
mind, which, Without an application to the great physi- 
cian of souls, must terminate in eternal death and the 
most insupportable torments forever and ever? The 
matter may be brought to this easy but important ques- 
tion, shall we teach our children to spend their days upon 
earth, like rational creatures, in the noblest enjoyment 
of God and themselves, until they rise to the glories and 
pleasures of the heavenly world ? Or shall we teach 
them to live like the beasts that perish in the amuse- 
ments of a vain imagination and in the indulgence of the 
meaner appetites of their nature, until they sink under 
all the shame and remorse of a guilty condemning con- 
science, and the almighty vengeance of an incensed G od I 
And can any be so far lost to every sense of interest and 
duty, as to imagine that the little interests of time are 



TOE WAY HE SHOULD CO. 



26? 



worth a moments thought, while these important things 
which helong to their eternal peace are forgotten and ne- 
glected ? But this argument should receive additional 
weight from considering, that 

4. The religious instruction of our children, or the ne- 
glect of it will not terminate in them alone, hut will 
also have an extensive influence over all with tvhom 
they converse. 

If by the blessing of God upon our pious care, our 
children's hearts are early touched with an abiding sense 
of religion, they will soon be convinced that they were 
not born for themselves alone ; but the mercies of God 
and the example of our Redeemer, will teach them to 
exert themselves for the service of mankind, and to do 
good unto all as they have opportunity. As they ad- 
vance in life, who can tell, in how many instances their 
pious and charitable cares may be effectual for the benefit 
of their fellow creatures ; how many in the depths of 
poverty may be relieved by their liberality ; how many 
in perplexed and intricate circumstances may be direct- 
ed by their counsel ; how many weeping eyes may be 
dried, and how many mourning hearts may be revived 
by their tender sympathy or seasonable relief; how 
many of their thoughtless companions may be reclaimed 
from the error of their ways by their example and in- 
fluence ; and how many aged christians may be excited 
and quickened in the heavenly road by their ardor and 
zeal. I can appeal to the conscience of every parent in 
this assembly, that you wish this to be the character of 



* 



£6S 



TBAIN UP A CHILD IN 



your children. And should not this powerfully constrain 
you to exert your utmost endeavours, thus to train up your 
children for extensive usefulness in the world, that they 
may he good angels to mankind and hlessings to all with 
whom they converse ? 

But on the other hand, we must rememher, that our 
children will not he mere cyphers in the world, if we 
neglect to train them up for God. Instead of hlessings 
they will prove curses in their generation. The licen- 
tiousness to which their corrupt nature will prompt 
them, may lead them hy unthought of consequences, to 
injure and defraud, as well as grieve and torment 
others. Instead of reclaiming those that are going in 
the paths of the destroyer, they may grieve the genera- 
tion of God's children, blast the hopes of many an anx- 
ious parent, defeat the good influence of all their pi- 
ous admonitions, allure many unpracticed youths into 
remediless destruction, hy their sinful discourses and 
corrupting examples, and draw down the just judgments 
of God upon a guilty land. So that the care or neglect 
of the religious education of our children will have a 
very extensive influence, not only over their own con- 
duct and happiness, hut also over the happiness or mi- 
sery of all with whom they converse ; which should 
excite us to redoubled diligence in training them up in 
the ways of God, least for want of the restraints of re- 
ligion, they become the melancholy instruments of 
ruining the immortal souls of others, and thereby break 
the hearts of many a pious parent, who has deserved w 
such misery and affliction from our hands. 



* 



THE WAY HE SHOUXD GO, 269 

The want of time engages me to wave the considera- 
tion of some other arguments, taken from the express 
command of that God and Redeemer, who have entrust- 
ed us with the religious education of our children ; the 
peculiar advantages which parents have for this pur- 
pose, by their being constantly with them and acquainted 
with their dispositions, and the most suitable seasons 
of address ; from the encouragement they have to hope 
for the divine blessing to render their labors successful ; 
and from the influence that the conscientious discharge 
of this duty must have upon their own peace in life and 
at death. The bare mention of these arguments, which 
might be urged with pertinency upon the present occa- 
sion, must suffice, that we may leave room for an ad- 
dress to both parents and children, which we intend in the 

application. 
1. It is with pleasure, that we can congratulate somp 
of you at least, who have the testimony of your own 
consciences, that in the general tenor of your conversa- 
tion, you are faithfully endeavouring to discharge the 
important duty which we have been recommending; 
and that you have reason to hope that your labor has 
not been entirely in vain in the Lord. You are better- 
acquainted with the doctrines of the meek and lowly 
Jesus, than to ascribe the success to the prudence of 
your own conduct, to the strength of your reasoning, or 
to the warmth and tenderness of your address. What- 
ever of these or any other advantages you enjoy were 
derived from the father of lights, 66 from whom cometh 
down every good and perfect gift." In vain had your 
pious admonitions, from day to day, dropped as the rain 



TRAIN UP A CHUJ) IN 



in "Refreshing showers, or distilled as th« dew, in the 
most gentle and insinuating manner-. In vain had the 
precious seed of the word been sown with unwearied 
diligence, and watered with the tears of tenderness and 
love ; had not God commanded the operations of his 
blessed spirit to descend as a more efficacious rain to 
water their tender hearts. Be persuaded therefore, to 
adore the riches of free grace, which has granted you 
any increase $ and let the former success of your la- 
bors in the Lord, excite you to greater diligence and 
renewed application to the tender toil, mourning for 
former deficiencies in duty, and humbly looking to that 
compassionate Saviour, who bought you and your chil- 
dren with his blood, for the influences of his holy spirit, 
which can open their obedient hearts to your instruc- 
tions and bring them with power to their consciences, 
so that they shall terminate in eternal joys and unfading 
glory. And if there are any of your children, of whom 
you cannot yet*form the comfortable hope that they are 
acquainted with the power of practical godliness, but 
are unfruitful under all your cultivation, or visibly 
turned aside from the ways in which you have endea- 
voured to train them up; let me encourage you to 
persevere even in the midst of discouragement, and be 
not weary in this important branch of well-doing ; re- 
membering that thereby you will deliver your own soul $ 
and that although the objects of your compassionate 
care be not gathered, yet shall you be glorified, for your 
work is with the Lord, and your reward is with your 
God. But still you have abundant encouragement to 
hope for success from the boundless compassion of God, 
who exhorts and commands you, " in the morning to 



THE WAY HE SHOULD GO. 



271 



sow your seed, and in the evening not to withold your 
hand ; for you know not whether shall prosper, this or 
that 5 or whether hoth shall be alike good."* Is the 
danger extreme ? Let your efforts be so mueh the more 
zealous, your admonitions so much the more frequent 
and serious, and your prayers so much the more ear- 
nest and importunate. It may be that God will be gra- 
cious to you, that the child may yet live 5 and your sad 
apprehensions may only serve to increase your joy, 
when you will be able to say, " this my son, was dead, 
and is alive again ; he was lost and is found." Or it may 
be your pious admonitions may have the desired effect, 
when you are sleeping in the <|ust, and when the blessed 
Jesus appears in his own and his father's glory, he will 
bring with him that plant, which you have so often wa- 
tered with your tears and your prayers. 

But with regard to some of you, my friends, I am 
afraid that your own consciences now witness for me? 
that it is no breach of charity to suppose, that there may 
be some parents in this numerous society, who have been 
unfaithful to the souls committed to your care. If there 
are any of this unhappy character present, permit me to 
expostulate with you in a few words, in the presence of 
that holy God who has given you your children. ¥011 
doubtless remember, that solemn and alarming charge 
that was given to the prophet : * Son of man I have 
made thee a watchman to the house of Israel, therefore 
hear thou the word from my mouth and give them warn 
ing; and if thou speakest not to warn the wicked from 



* Eel. xi j 6, 



TRAIN DP A CHILD IN 



his wicked way, to save his life ; the same wicked man 
shall die in his iniquity, but his blood will I require at 
thine hand." If ever you have read this passage with 
attention, you must have been ready to say, " the Lord 
be merciful to ministers, they have a very solemn ac- 
count to give." It is certain they have : but permit me to 
remind you, that this is not our case alone, but you also 
have your share in it ; for your children are much more 
immediately committed to your care, than you are to 
ours ; and by parity of reason, if they perish in their 
iniquities, while you neglect to give them warning, 
their blood will be required at your hands. 

Let me entreat you for a few moments, to consider 
how you shall review a life spent in the neglect of this 
duty, when your souls stand trembling on the confines 
of the invisible world ; when your awakened consciences 
will testify against you, that your children's ruin is in 
part owing to your neglect to train them up in the fear 
of the Lord. This dreadful reflection will greatly dar- 
ken, if not entirely suppress those hopes, which alone 
can support you in that solemn conjuncture. Certain it 
is, if you considered the dreadful weight with which it 
will sit upon your minds, in the immediate prospect of 
your appearance before the bar of your judge, you would 
not suffer every trifling difficulty to deter you from the 
discharge of this duty. But carry your prospect a little- 
farther, to the tremendous bar of Christ, where all your 
delusive hopes that are not founded on his glorious gos- 
pel, will forsake you; and think how you will answer 
him, when he makes inquisition for blood and demands 
an account of his children, whom he committed to your 



^HE WAY HE SHOUXD GO. 275 

eare. How will you be astonished and confounded in 
the presence of your inexorable judge, and " call on 
the mountains to cover you from the face of him that 
sitteth upon the throne, and from the wrath of the 
lamb ?" But is it not infinitely better to prevent these 
insupportable reflections before it be too late ? Does 
not your own eternal salvation and the salvation of your 
children 5 does not interest, affection, gratitude, and 
every other sacred obligation, plead for your children, 
and loudly call upon you to train tlicm up in the fear of 
the Lord ? 

2. I shall only detain you while I say a few things to 
my younger friends, for whom I have been pleading so 
long. You see that it is your parent's duty to train you 
up in the ways of the Lord, and to instruct you in the 
things that belong to your eternal peace. You have im- 
mortal souls to save or lose as well as others, and you 
have reason to bless and praise the adorable God, who 
has made such a gracious provision for your instruc- 
tion. You might have been born where you never would 
have seen a bible, never heard of the name of a Savi- 
our, and never known the way to glory and happiness ; 
where you would have wandered in the ways of the de- 
stroyer, and where your parents, involved in the same 
darkness and ignorance with yourselves, would not have 
been able to direct your steps in the midst of an ensna- 
ring world. Bless God, therefore, that you have been 
born in a land of light, and that you " hear the glad 
tidings of salvation through a Redeemer." Be careful 
to listen to the instructions of your parents, and labor 

t© know r the things of God 5 remembering that your 

Ms 



%7h TRAIN t T P A CHILD Ilf 

eternal happiness depends upon your acquaintance with 
God and Christ, f*. whom to know aright is life eternal." 
I hope when God is furnishing you with so many advan- 
tages for knowing his will $ when you are favored with 
the use of your bibles and other good books ; when your 
parents and ministers spend their time and pains to 
instruct you in the things that belong to your eternal 
peace ; you will not think much of the trouble of learn- 
ing. Remember that God himself has mentioned to the 
honor and praise of young Timothy, " that from a child 
he was acquainted with the scriptures, which could 
make him wise to salvation." And let me remind you. 
that your knowledge of the ways of God is not design- 
ed to fill your heads with speculative notions, but to 
make your hearts and lives more holy. For the bles 
sed Redeemer himself has said it : " If you know these 
things, happy are ye if ye do them ;" and we may add, 
but if you do them not, better for you never to have 
known them, better for you never to have been born. 
« For the servant that knew his master's will and did 
it not, was beaten with many stripes." I will leave yon 
at this time with this one exhortation more. Pray to 
God to teach you by his holy spirit, to lead you in his 
ways, to dispose you to comply with every duty, to fit 
you for serving him in this world, and for living with 
him in the world to come. I would hope, that you do 
not live a single day without prayer to God for his di- 
rection and preservation, for the pardon of your sins, 
and for the blessing of your heavenly father and Re- 
deemer. God loves them that love him, and " they that 
seek him early shall find him." Your heavenly .Re- 
deemer delights to see young persons coming to his throne 



THE WAY HE SHOULD GO. 



of grace and asking a blessing from liim. When he wa? 
upon this earth, he took the children that were brought 
to him in his arms and blessed them, and said, of such 
was his kingdom ; and he still retains,.the same compas- 
sion and tenderness for young persons, that ever he had. 
Pray, therefore, to him every day on your bended knees 
for a blessing. This, my young friends, is the way to 
grow wise unto salvation, to glorify your heavenly fa- 
ther : to adorn the doctrines of God your Saviour ,* to be 
ornaments to religion ; to obtain peace with God and 
with your own consciences ; to live comfortably and 
happy in the world to avoid the snares of your spiri- 
tual enemies ; to be a comfort and a blessing to your 
parents and ministers ; and to be brought at last « to 
dwell with God and Christ, with angels and the spirits 
of just men made perfect in heaven." And may the 
God of all grace enable you to walk in it, and preserve 
you by his mighty power, through faith unto eternal 
salvation. 



SERMON XIV, . 

RECEIVE NOT THE GRACE OF GOD IN VAIN, 



I Cor. 3, 16-. 

Know ye not that ye are the temples of God ; and that 
the spirit of God dwells in you. 

The existence of an infinitely perfect being, who is 
the first cause of all things, from whom we have derived 
our beings, and to whom we owe the highest veneration 
and obedience, is a sacred and eternal truth $ witnessed 
by the heavens and the earthy by all above, below and 
around us. And it is but reasonable to suppose, that 
he who formed the human mind, and gave us a power 
of communicating our sentiments to each other, and of 
encouraging and persuading one another, without in- 
fringing our natural freedom, should also have access 
to our minds, and should know how far and with what 
degree offeree, impressions may be made upon our spi- 
rits, consistently with our rational liberty. The opera- 
tions of the spirit of God therefore, are to be consider- 
ed as in a way of powerful assistance to the due appre- 
hension and belief of the mind and will of God as re- 
vealed in his word, and to the practice of every com- 
manded duty. While his immensity and omniscience 
assure us, that he is every where present, and beholds 
all the secret workings of our minds, and his all suffi 



R£C£1V£ NOT THE GItACfi OP GOU IN VAIN. 277 

eieaey, that lie can liberally reward us for all the sin- 
Gere devotion and homage that we pay to him ; his in- 
finite goodness and mercy give us the utmost confidence, 
that he is willing to maintain a spiritual communion 
with us, by accepting our homage and worship, and 
granting a gracious answer to our prayers, by receiving 
our grateful acknowledgments, and showering down his 
blessings upon us with a liberal hand ; and these deduc- 
tions of reason are abundantly confirmed by divine re- 
velation, in which he has promised to put his spirit within 
us and cause us to walk in his statutes and judgments, 
to quicken, enliven, direct, comfort, and strengthen us 
by the internal operations of his gracious and free spirit ; 
and that he will give his spirit to them that ask him, 
with the readiness of a most indulgent father, to answer 
all the purposes of our sanctiiication and preparation for 
glory. Nay, it is supposed in every page of the bible, 
that there is a gracious communication of the spirit of 
God with our minds, by which he is the author of every 
devout aftection, of every pious resolution, and of every 
religious, motion of the soul; and of all that comfort, 
hope, confidence, and joy, which the true christian ex- 
periences in the spiritual life. This is what the apos- 
tle means by calling us the temples of God, and by say- 
ing that the spirit of God dwells in us. 

Now when the adorable majesty of heaven conde- 
scends to allow us this distinguishing privilege, of enjoy- 
ing a spiritual communion and fellowship with himself, 
by the in-dwelling of his holy spirit, is it not astonish- 
ing that any of the human race should be indifferent 
about it, and much more that they should be averse to 



278 RECEIVE NOT THE GRACE OF GOB IN VAIN. 

the cultivation of it ? And yet melancholy experience 
proves that this is really the case. The men of this world 
immerse themselves so deeply in the enjoyment of the 
pleasures, profits, and honors of this life, and form such 
close attachments to temporal things, that they have 
but little relish for a spiritual intercourse -with the au- 
thor of their beings and the source of their happiness. 
Nothing can more fully discover the mournful corrup- 
tion of our nature than this ; especially if we consider 
that we are made capable of enjoying this exalted privi- 
lege, that we must be sensible that we stand in the ut- 
most need of it ; that we are frequently and earnestly 
invited to it ; and that it is our greatest honor and hap- 
piness, as well as our duty, to comply with these invi- 
tations. This indisposition to a religious intercourse 
with the father of our spirits, is the mournful conse- 
quence of our apo staey from God ; and therefore, as uni- 
versal as the corruption of our degenerate nature, until 
it be removed by the renewing and sanctifying opera- 
tions of his holy spirit. Man, in his original constitu- 
tion, was designed to be the temple of God, and was 
disposed to rejoice in the exalted privilege of maintain - 
ing an holy communion and fellowship with the author 
of his being. 

But look now into the corrupted heart of man, and 
how are all things in this once beautiful temple of God 
miserably defaced ? Those clear notices and discoveries 
of divine truths, which he originally enjoyed, are in a 
great measure obliterated, and those laws that were 
written on the heart greatly obscured. That heart, 
that was formerly the altar of God, from whence devout 



KEGEIVE NOT THE GRACE OF GOD IN VAIN. 279 

affections and spiritual oblations were wont to ascend in 
the flames of love, is now wretchedly defiled by being 
consecrated to lying vanities and contemptible objects. 
That inward propension of soul to honor and reverence 
God, to believe and trust in him, to love and obey him, 
which constituted the moral image of God, is ruined by 
sin ; and a wilful alienation of heart and estrangement 
from him, has succeeded in its place : so that the lan- 
guage of our corrupted nature is : " Depart from us, 
for we desire not the knowledge of thy ways ; who is 
the Almighty that we should serve him, or what profit 
should we have if we pray unto him And every un- 
renewed and unsanctified soul being thus unfit for the 
spiritual residence and the distinguishing fruits of the 
special presence of an holy God, is in a mournful de- 
gree forsaken of God and deprived of this spiritual com 
munion. 

But blessed be God ; he has formed the gracious plan 
of restoring your degenerate nature to this singular 
honor, of being the living temples of God : for this pur- 
pose the eternal word was made flesh and tabernacled 
amongst us. He became the glorious Immanuel, 66 God 
with us, God manifested in our flesh," which gives us the 
highest assurance of his merciful design to restore our 
nature to that communion which we had lost. Nay, he 
became an atoning sacrifice to expiate our guilt, that he 
might open a way for our restoration to this privilege 
consistently with the honor of that God, whose justice 
we had so highly provoked. And it is for the same purpose 



*Job xxi, 14, 



280 RECEIVE NOT THE GRACE OF GOD IN VAIN. 

that he has the spirit ahove measure, that by the coin r 
munication of his gracious influences, he may prepare 
us for the service of God, and the enjoyment of his 
special presence. So that none hut suck as are vitally 
united to Jesus Christ hy a living faith, and are parta- 
kers of his regenerating and sanctifying spirit, are ac- 
tually the spiritual temples of God. And in heing made 
an holy habitation to himself, we are his own workman- 
ship, created anew in Christ Jesus and prepared for the 
master's use. 

But while we are thus formed into an habitation of 
God through the spirit, our own concurrence is also 
necessary, by a free and entire dedication of ourselves 
to his service. We must consecrate our understandings 
to contemplate, admire, and adore his perfections and 
the glorious discoveries of his grace in creation, provi- 
dence and redemption, our wills to choose him as our 
portion and happiness, and our affections to love and 
delight in him 5 and all our active powers and faculties 
to conspire in paying that reverential homage and wor- 
ship that is due to him. Sensible of the imperfection of 
the new nature, even in the best of us, we should labor 
after an universal holiness of heart and life, and guard 
against every known sin that might provoke him to with- 
draw from us : for the temple of God must be holy. — 
No polluting light must be cherished in the heart, no 
habitual practice of sin must be allowed to stain our 
conversation, if we expect the special residence of God 
in his spiritual temple. For what fellowship hath righ- 
teousness with unrighteousness, or what communion 
hath light with darkness, or what concord hath Christ 



WE ARE THE TEMPLES 0E GOD, 2$1 

with Belial ? None can be admitted to the honor and 
happiness of enjoying so great a privilege, but such as 
are careful to cultivate every amiable branch of the 
christian temper, and to be holy in some good degree, 
as God is holy ; and the greater proficiency we make in 
an holy conformity to his image, the more improving 
and refreshing shall our communion with him be, and the 
more copious communications of his grace may we ex- 
pect. For while we thus concur with his gracious de- 
sign of preparing us for an holy habitation for himself, 
we may be assured that he will accept the dedication 
we make of ourselves to his service, and give us the spe- 
cial marks of his approbation by the operations of his 
holy spirit. Though there be no such visible glory to 
indicate the divine presence in every christian, as at- 
tended the dedication of the temple by Solomon, yet 
there is the spirit of God dwelling in his heart by faith 
and by liis stated and constant operations, carrying on 
the progressive work of his sanctification, conforming 
him more and more to the image of God, exciting filial 
affections to him, and disposing his heart for more con- 
stant and delightful communion with him. This is 
plainly implied in our text, where the apostle asserts, 
that we are the temples of God \ and adds, by way of 
illustration, that the spirit of God dwells in us ; and it 
is confirmed by the gracious promise of our Saviour, to 
them that love him and keep his words, that the father 
will love them, and that the father and he will come to 
them and take up his abode with them. Every true 
christian therefore, has reason to expect God's gracious 
presence, to hear and answer his fervent and devout 

supplications, to accept his grateful sacrifices of prayer 

H % 



WE ABE THE TEMPLES OE GOU, 

and praise, and to dispense the various blessings of his 
grace. Whenever he draws near to God with a purified 
heart and the tenders of a devout and filial affection, 
God will draw nigh to him with the quickening influen- 
ces of his holy spirit, and the reviving manifestations of 
his complacency and love. The reality of this spiritual 
intercourse between God and us, and our capacity for 
the enjoyment of this exalted privilege, is evidently im- 
plied in our being called the temples of God, and having 
this holy spirit dwelling in us. 

But that we may have a more comprehensive view of 
this subject, let us attend to the method by which this 
spiritual communion is maintained and promoted. 

On our part it is maintained by faith, meditation and 
prayer, and on God's part, by his word, his ordinances, 

and his holy spirit. 

1. Faith is an happy instrument, whereby an heavenly 
intercourse is maintained between God and the be- 
liever. 

The light of reason and revelation discovers to us the 
reality of the divine perfections, together with these in- 
teresting truths, that belong to our eternal salvation.— 
But faith goes further, and realizes them to the mind, 
and impresses it with such sentiments, as should natu- 
rally flow from them. This is mentioned by an inspired 
writer as the effect of Moses's faith, that " he endured as 
seeing him who is invisible."* It does not rest as a spc 



*Heb. X!, 27, 



WE ARE THE TEMPIES 01* G0J3. 283 

eulative principle in the head, but descends into the 
heart, and operates with a quick and commanding influ- 
ence upon all the leading powers of the soul ; enlighten- 
ing the understanding, ruling the will, governing the af- 
fections, and thus regulates the whole conduct. It pro- 
duces such a disposition and behaviour, as corresponds 
with the great principles and precepts, which we believe. 
It operates variously according to our faith. When 
God and his perfections are viewed by an eye of faith; 
it impresses the mind with a lively conception of them, 
and by exciting corresponding sentiments of piety to him 
it becomes the means of an holy communion with him. 
It disposes us to resign ourselves to his wisdom and di- 
rection, to love his goodness, to trust his righteousness, 
to confide in his power, to fear his justice, to imitate 
his holiness and to honor and reverence his majesty.— 
Faith represents God as an ever-present friend, atten- 
tive to our thoughts and our words, our ways and our 
complaints, concerned for our happiness, and invariably 
pursuing it by all the methods of his providence and 
grace. When it surveys the threatnings of his word, 
it fills the soul with an holy awe and reverential fear : 
when a divine promise is the object of faith, it embraces 
and applies it, rejoices in it and depends upon it.— 
When a command is the object, our faith disposes us to 
endeavour after a conformity to it, and to take every 
precept of scripture as a rule of life. When a future 
state is the object of faith ; when it looks at those things 
that are unseen and eternal ; it represents them as pre- 
sent and visible, and affects the mind with the conside 
ration of them as much as if they were so : and hence 
it is called ( the substance of things hoped for and the evi 



%ty-k WE ARE THE TEMJPJLES Oif GOW. 

dence of things not seen.' When the blessed Redeemer 
is the object of our faith, it produces all those grateful 
and devout affections, of love and joy, of fear and hope, 
which should arise from those endearing characters, 
under which he is represented in scripture. When it 
views him as our mediator, it leads us to trust all our 
everlasting concerns in his hands, to approach God only 
through him, and to expect the divine acceptance only 
through the merits of his atonement, "When it views 
him as our propitiation, it fixes our dependence on him 
alone for pardon and justification ; and when as our Re- 
deemer, it touches all the springs of gratitude in the 
soul and kindles the warmest sentiments of gratitude, 
.love and joy. In a word, it engages us to hearken to 
him as our instructor, to obey him as our king, and t« 
follow him as our pattern and guide. And thus by ex - 
citing all those devout and pious affections to God and 
Christ, on the lively exercise of which our communion 
with him depends, it is the happy instrument of carry- 
ing on an heavenly intercourse between God and the be 
Hever. 

%. Meditation is also another way of enjoying communion 
with God. 

By turning our thoughts upon God, by entertaining 
ourselves with the views of his perfections exhibited in 
his works and by acknowledging his hand in every oc- 
currence, his children gain a growing acquaintance with 
their heavenly father ; while those who will not allow 
themselves time for this heavenly employment contract 
an habitual estrangement from him. The more the 



WE ARE THE TE\tPIES 01 GOD. 



285 



mind is accustomed to meditation, the more readily will 
it engage in it, when any uncommon event or extraor- 
dinary providence calls us to contemplate the wisdom* 
power or goodness of God. And these impressions 
that are made on the contemplative mind are often re- 
tained or recalled, until they have a religious effect on 
the heart, and are improved for the purposes of a grow- 
ing piety. Thus the pious christian lias often found 
that the flames of divine love, of hope and joy have heen 
enkindled in his soul, while he was meditating on the 
glorious perfections of God, his wonderful works of 
mercy and goodness, the miracles of redeeming grace; 
the invaluable privileges of the gospel, the precious 
promises made to the believer, together with that incon- 
ceivable crown of righteousness, which is reserved for 
him in heaven. And thus does he rise into a more full 
and comfortable communion with the author of all his 
mercies. 

3. Prayer is the natural consequence of devout medita- 
tion, and therefore another way of maintmmng a 
heavenly intercourse with God. 

When the christian's faith or meditation give him a 
strong and lively view of the wisdom, goodness or pow- 
er of God, in any affecting dispensation of his provi- 
dence, or in the glorious plan of our redemption by 
Jesus Christ, he will naturally lift up his heart to God 
in pious ejaculation?, and devout ascriptions of praise 
and thanksgiving. And humble and fervent prayer is 
admirably adapted to the purposes of a growing ac- 
quaintance with God, as it improves and strengthen 



» 



286 WE ARE THE TEMPXES Of GOJ). 

tliose pious dispositions, on which the pleasure and 
happiness of religion and our capacity for enjoying com- 
munion with God depend : such as divine love and grati- 
tude, trust in the providence of God under all our trou 
bles, contentment, patience and resignation to the di- 
vine will, hope in his mercy for whatever relates to our 
present or future welfare, and an ardent thirst for that 
fulness of joy and those rivers of pleasure, that are at 
the right hand of God. 

But this spiritual intercourse with God is also main- 
tained on his part, by all those methods by which he 
communicates the knowledge of himself and the richest 
blessings of his grace ; — viz : by his word, his ordi- 
nances, and the influences of his spirit* 

1. God as really speaks to us in Ms word, as if we heard 
an audible voice from heaven, directing us in every 
duty. 

Herein he has made known to us the way of life 
through his son, and has given us the knowledge of 
those things which can make us wise to salvation. By 
the fullest directions for the regulation of our conduct, 
by the most powerful arguments to quicken and encou- 
rage us in duty, and the most invigorating consolations 
to support us under the troubles of life, which he has 
given us in the sacred volume \ he holds a divine cor- 
respondence with us, expresses the greatest good will 
towards us, and gives us the fullest assurance of his re- 
membrance of us and his readiness to help us. By this 
incomparable book, which is enriched with the most ex- 



WE ARE THE TEMPLES OE GOD* 



287 



tensive promises and the wisest counsels, he disperses 
the clouds of ignorance and error, in which we are in- 
volved, in the land of our pilgrimage, and opens to us 
the ravishing prospect of immortal life and glory. 

2, Our communion with God is also promoted by the or- 
dinances of his church* 

He has appointed a standing ministry in his churchy 
together with various refreshing ordinances, which he 
has made the usual channels, through which he commu- 
nicates his special grace. And while we with reve- 
rence and sincerity attend upon his public worship, trea- 
sure up in our hearts the gracious contents of his word, 
or join together in celebrating his praise, or in com- 
memorating the dying love of our Redeemer ; he draws 
nigh unto us, spreads the banner of his love over us, 
and gives those rich supplies of grace which we need. 
In these sacred ordinances he strengthens our graces, 
confirms our resolutions, comforts our hearts with the 
consolations that are in Christ, and inspires us with 
zeal to promote his kingdom and interest in the world, 
and to press forward to greater attainments in the spi- 
ritual life, and a better preparation for the business 
and the enjoyments of the heavenly state. 

$i But our spiritual intercourse with God is principally 
maintained hy the in-dwelling and agency of his holy 
spirit. 

That we might both understand the meaning mi 
feel the genuine power of divine truths, and experience 



288 



Wfi AEE THE TEMPXES OE GOD, 



those pious affections, in which our communication with 
him consists, the spirit of God is sent down to dwell in 
our hearts, to remove our carnal prejudices, to enligh- 
ten our minds, to enlarge and elevate our understand- 
ings, to give us a larger acquaintance with divine things, 
and to make us wise unto salvation. It is his peculiar 
office, as the comforter sent hy the father to ahide with 
us forever, to take of the things of Christ, his doctrines, 
his promises and instructions, and to shew them unto 
us ; to bring the truths of the gospel with power to the 
conscience, to influence our conduct, and to enahle us to 
discover our interest in the promises and hlessings of 
the gospel covenant, for our comfort and support in life. 
It is his sacred office to strengthen us with might in the 
inner man, to lead us in the ways of righteousness and 
safety, and to fill the soul with joy and peace in believ- 
ing ; and surely, that soul who follows on to know the 
Lord, who is desirous of a farther acquaintance with 
God, cannot he disappointed in his expectations from 
the sacred agent, who has taken up his residence in the 
believer for this very purpose. Can it he thought, that 
the father of our spirits, who has assured us, that he 
will give his holy spirit to them that ask him, will not 
recruit the strength, fortify the resolution, and aid the 
endeavours of his children ? No : he will lead them in 
the way everlasting, he will give power to the faint, ami 
to them that have no might he will encrease strength ; 
so that they shall find that his grace shall be sufficient 
for them, and that his strength shall be made perfect in 
their weakness. So that in all their troubles they shall 
be supported by the right hand of his righteousness, 
and in the hour of their dissolution? when their faith m 



WE ARE THE TEMPLES OP GOD. 



289 



almost turned into vision, they have reason to hope, that 
the spirit of God who dwells in them, will enahle them to 
rejoice in the God of their salvation, with joy unspeak- 
able and full of glory. 

APPLICATION. 

1. How marvellous is the condescension of God in making 
such sinful and worthless creatures his living temples* 

What are our souls, to which so many remains of 
impurity cleave, that the high and holy God, whom the 
heaven of heavens cannot contain, should notwithstand- 
ing, choose them for his special residence ? "What are 
our poor and defective services, that he should regard 
them with a favourable eye, or reward them with the 
manifestations of his love ? Let us therefore adore and 
magnify the condescension of God, who stoops so low as 
to dwell with the humble and contrite soul, who trem- 
bles at his word, 

2. From this discourse we see the honor and happiness 
of every true christian, whom the most high condescends 
to honor with his special presence : for where the bles- 
sed God makes a soul his peculiar habitation, he dwells 
in it by the stated operations of his holy spirit ; he re- 
plenishes it with the rays of divine light and life, en- 
stamps his own amiable image upon it, refreshes it with 
his own consolations, and admits it to that freedom and 
communion with himself, which is peculiarly delightful 
and inconceivably beneficial. He makes them to expe- 
rience the incomprehensible sweetness and the glorimi? 

2 

' - ; - iv M 



Z$Q WE ARE THE TEMPJLES OF GOIf, 

extent of that precious promise, " I will dwell with them 
and walk in them, and be their God." 

3. Let this discourse excite us all to examine our- 
selves, and try ourselves, whether the spirit of God in- 
deed dwells in us $ or whether we are not still in the 
melancholy possession of the spirit that works in the 
children of disobedience. If we have not the spirit of 
Christ we are none of his ; but are led captive by Satan 
at his pleasure. No doubt, we all think too favourably 
of ourselves : but do our temper and conduct lay a solid 
foundation for such an hope ? Does the prevalence of 
holy and devout affections in our souls, and the habitual 
regularity ©f our lives, and our growing conformity to 
the moral image of God, give us rational grounds to con- 
clude, that we are led by his spirit in the ways of righ- 
teousness and peace ? Do we experimentally know, what 
it is to enjoy communion and fellowship with God and 
Christ, by his holy spirit, in meditation and prayer, in 
reading his word and attending on the ordinances of the 
gospel, and in the exercises of faith and hope, and spi- 
ritual joy ? If this should be our happy condition, let 
us magnify the Lord for the distinguishing honor he ha3 
conferred upon us, in making us his living temples, and 
earnestly aspire after a more intimate intercourse with 
him. Let us breathe after brighter discoveries of his 
amiable glories, fuller communications of his quicken- 
ing and transforming grace, and more ravishing mani- 
festations of his love. Let us endeavour to keep the fire 
of devotion continually burning in our hearts, that our 
spiritual sacrifices of prayer and praise, may be daih 
offered up to him in his spiritual temple. Frequent and 



WE ARE THE HEMPIES OF GOD. Z9i 

lively contemplations of the glory of God shining in his 
works and his word, the ardent breathings of inflamed 
affections, and the warm aspirations of our souls, are 
exercises highly becoming those, whom he chooses to 
foe an habitation for himself by his spirit; and let us 
guard against defiling his temple by intemperance or 
sensuality, and thereby provoking him to withdraw from 
us and to destroy us. He will resent it as an heinous 
indignity, if we suffer any moral impurity, such as ma- 
lice and envy, hatred and revenge, pride and sensuality, 
allowed to remain in our hearts : for the apostle speak- 
ing of those spiritual temples, says, 66 if any man defile 
them, him will God destroy." 

But if your own consciences testify against any of 
you, that you have no rational ground to conclude, that 
you are yet the temples of God and have his spirit resi- 
ding in you ; O ! be entreated, as you value the favor of 
God, as you wish to experience the smiles of his coun- 
tenance in time or through eternity, to consecrate your- 
selves, your souls and your bodies, to his special and 
perpetual service. Cry earnestly to him for the renew- 
ing influences of his spirit, to purity your degenerate 
nature and make you an holy habitation for himself.— 
Implore his sanctifying grace to enlighten your minds, 
to rectify your inclinations, to spiritualize your affec- 
tions, and to banish every hateful passion and every de= 
filing lust, that might provoke him to withdraw from 
you, and leave you to wander on in a melancholy es- 
trangement from the adorable source of life and happi- 
ness 5 and be constant and conscientious in your atten- 
dance upon all those instrumental duties of religion and 



29% 



WE ARE THE TEMPXE* OT GOD. 



the ordinances of the gospel church, which he has ap- 
pointed as the usual channels of communicating his grace, 
to prepare you for the habitation of his holy spirit. Spi- 
rituality and purity in your desires, integrity and since- 
rity in your aims and intentions for the glory of God, 
will invite that blessed spirit, who has given this tem- 
per to take up his residence in the souls you have con- 
secrated to his honor. 

And finally, to encourage you to seek for this exalted 
privilege, let me beseech you to consider the attaina- 
bleness, the knowledge, and the pleasure of communion 
with God. Has he not promised to give his holy spirit 
to them that ask him, with infinitely more readiness 
than the most indulgent father could give bread to a 
starving child ? Are not his sacred influences purchased 
by Jesus Christ to be communicated to such as desire 
them ? Is not this sacred agent daily striving with you, 
and pleading for admission into your hearts, to prepare 
you for communion with God ? And can you spend your 
time to greater advantage ? Can any thing more im- 
prove and exalt your degenerate natures, than by faith, 
meditation and prayer, to ascend up to the first cause 
and principle of all things, to behold, admire, and taste 
his surpassing excellence, and to feel his quickening in- 
fluences, until we are changed into the same image from 
glory to glory, as by the spirit of the Lord ? And what 
pleasure and satisfaction can equal that which arises 
from the intimations of the divine love and the tokens 
of his favor ? To love and to be beloved by the greatest 
and best of all beings, who is the unwasting source of 
all good, and who can free us from every pain, secure 




WE ARE THE TEMPXES OE GOD, 293 

us from every danger, and confer upon us every bles- 
sing, is the most exalted happiness that the nature of 
man is capable of enjoying. This is 66 joy and peace in 
believing, which strangers to God intermeddle not with." 
if these things then have any weight, as they certainly 
should have the greatest, let them engage us to conse- 
crate ourselves as the temples of God, that he may send 
his spirit to dwell in our hearts, and prepare us for living 
with him in everlasting glory. 



-SERMON XV. 

gECEIVE NOT THE GRACE OF GOD IN VAIN. 



2 Cor ? 6, i. 

ffe then as workers together with him, beseech you also, 
that ije receive not the Grace of God in vain. 

It has been often observed that we form the best 
estimate of the true value of the blessings of divine 
goodness, when by the want of them we are made sen- 
sible of their necessity and importance to our happi- 
ness. The mercies, of which we have had a long and 
uninterrupted enjoyment, how great and valuable soever 
they may be, too commonly make but a very faint im- 
pression upon us. We become almost insensible of 
£heir worth, and are neither careful to improve them, 
nor sufficiently thankful to the bounteous author for the 
gift. This wrong judgment appears with melancholy 
evidence in nothing more than in our sentiments con- 
cerning the christian religion, which is stiled with pe- 
culiar propriety in our text, The Grace of God." — 
It is an inestimable treasure, which we hare enjoyed 
through our whole life : we never knew, what it was to 
want it ; what it was to be deprived of the privileges of 
looking into our bibles, and of drawing support and direc- 
tion from that sacred fountain of knowledge for the con- 
duct of human life ; and hence it comes to pass that so 



RECEIVE NOT THE GRACE OH? GOD W VAIN. 2^ 

few in the christian churches have so high an estimation 
of its incomparable value as it justly deserves. Too many 
think of it with a cold indifference, ana more act as if 
they looked upon the religion of Jesus as a superfluous in- 
stitution, of little or no advantage to mankind. They are 
at little pains to make themselves acquainted with the 
scheme of salvation which it proposes. Their bibles lie by 
them as a neglected or useless book; and they are sol* 
dom referred to as an infallible standard to rectify their 
opinions or practice. But had we ever known, or did 
we attentively consider the horrid barbarity and igno«< 
ranee, that gloomy superstition and those slavish, fears, 
from which we are delivered by the gospel of Christ, 
no cold or lessening thoughts of it could find room in 
our breasts. With eager joy would we embrace the 
heavenly gift, and with thankful souls adore the divine 
goodness for the invaluable blessing* The heathen 
world were involved in impenetrable darkness, and per- 
plexed with excruciating uncertainty about the true 
happiness of mankind and the method of obtaining it. 
Even their philosophers with all the advantages of 
learning and of their deep and laborious researches? 
were much divided in their opinions about this question, 
which was of so much importance to the human race. 
The feeble light of nature served only to shew them the 
misery in which they were involved, and to fill their 
minds with the uneasy apprehensions of its continuance, 
by the slight notices which it affords of their future ex 
istene\ in another world. Their continual sacrifices 
preser. d amongst them a lively sense of their guilt* 
without giving them a comfortable assurance that it 
eould be removed by the most costly offerings. Yost 



296 RECEIVE NOT THE GRACE OE GOD IN VAIN. 

have the perplexing uncertainty of the light of nature 
on this subject expressed in the pathetic language of the 
king of Moab. " Wherewith shall I come before the 
[Lord, and bow myself before the high God ? Shall I 
come before him with burnt offerings, with calves of a 
year old ? Will the Lord be pleased with thousands of 
rams, or ten thousands of rivers of oil ? Shall I give my 
first born for my transgression ; the fruit of my body 
for the sin of my soul V But blessed be God, all this 
uncertainty and doubt is removed by the glorious light 
of the gospel, which has brought life and immortality 
to light, and has laid the most solid foundation, on 
which we may securely build our hopes of pardon and 
eternal salvation. 

And shall we, my friends, receive this grace of God 
in vain ? Shall we, on whom the sun of righteousness 
has risen in all his glory and splendor, whose darkness 
is dispelled, and whose hearts are gladdened with the 
rays of his heavenly wisdom, be careless and indifferent 
about the safe and infallible directions he has given to 
lead us to glory ? 

By the grace of God, in the language of scripture, 
we are to understand, the free unmerited favor of God, 
his unsolicited love and mercy, which is the spring and 
foundation of all the blessings we receive from his 
bounty. In this sense, it is used in 2. Tim. i, 9. W ho 
hath saved us and called us with an holy calling, accord- 
ing to his purpose and grace. In conformity to this 
general idea, it is frequently put for some particular 
instance of the divine favor and mercy to man ; such a? 



HECEIVE NOT THE GRACE 0¥ GOD IN VAIN* 297 

the free and efficacious work of the holy spirit, renew- 
ing the soul after the image of God, and continually 
guiding and strengthening the believer to obey his will, 
to resist temptations, to mortify corruptions, and to per- 
fect holiness in the fear of the Lord : " My grace is suf* 
ficient for you, and my strength is made perfect in your 
weakness for the believer's justification in the sight of 
God, through the righteousness of Christ, and the con- 
sequent glorious state of reconciliation and peace with 
him, into which we are introduced by the unmerited 
favor of God : " By grace are ye saved through faith." 
" By whom also we have access by faith into this grace, 
wherein we stand ? 9 * and also for the doctrine of the gos* 
pel, which contains the offers of pardon and salvation to 
penitent believers, together with all the great and pre-* 
eious promises of the new covenant. " This is the true 
grace of God wherein you stand.' ? f This is the true and 
genuine doctrine of the gospel of God. 66 For the grace 
ef God that bringeth salvation, hath appeared unto all 
men ; that is the gospel of Christ.'^ In this sense I 
Would understand the expression in the text. We be- 
seech you that « ye receive not the grace of God in 
vain." 

Now, that the gospel of Christ may be stiled with 
the greatest propriety, the grace .of God, is abundantly 
evident from this single consideration, that all mankind, 
both Gentiles and Jews, were utterly unworthy of such 
a favor. Mankind are endowed with rational powers; 

*Rom. v, 2. f 1. Pet. V, m 

| Tit. ii, a. 



29S RECEIVE NOT THE GEACE OF GOD IN VAI>. 

iu the due exercise of which they might attain to a con- 
siderable knowledge of God and religion. And however 
insufficient this may be in some instances, for the great 
purposes of religion ; yet undoubtedly a diligent search 
after it, and a suitable improvement of what we had 
already attained, gives the most probable foundation to 
hope, that a gracious God will give us what farther 
knowledge he sees necessary for creatures in our situa- 
tion. But the neglect of this know ledge and the mis- 
improvement of our rational powers, render us utterly 
unworthy of such a favor. Now that this was the case 
with the heathen nations, is most certain. They had 
sunk into such ignorance of the nature and perfections 
of God, and had adopted such an impious, absurd, and 
ridiculous scheme of religion, as it w as impossible for 
them to fall into, had they exercised and improved the 
reason that God had given to them. Our understand- 
ings are, no doubt, much darkened by our corruptions, 
and our natural powers much weakened; yet not so 
much, but that " from the things that are made, we may 
know the invisible things of God, even his eternal power 
and godhead so that those ridiculous tribes of mock- 
deities, and that impious scheme of superstition, which 
the heathen nations adopted, must have been the off- 
spring of the most criminal negligence and shameful 
stupidity. And how much more criminal must they ap- 
pear to be, if with many, w e suppose that God never in 
any age of the world, left men to search out their duty 
by the faint glimmerings of the light of nature : but 
that they were aided by the traditionary remains of an 
ancient revelation : For to what a sinful neglect of God, 
to what a scandalous indifference about the e:reat truths 



RECEIVE NOT THE GRACE OF GOD IK VAIN", 299 

of religion, must we ascribe it, that they suffered this 
knowledge of God to be so soon and so totally corrupt- 
ed and effaced, that they changed the glory of the in- 
corruptible God into an image, made like to corruptible 
man, to birds, to four-footed beasts, and io creeping 
things ; that they changed the truth of God into a lie, 
and worshipped and served the creature more than the 
Creator. Now, if in the most enlightened ages of the 
world, and amidst all their boasted pretensions to wis- 
dom, the Gentile nations were so far from improving 
the light that God had given them, in such a manner as 
to deserve an additional revelation of his will, that they 
were absolutely without excuse for their impiety and 
folly, as an inspired apostle assures us they were : the 
revelation of the gospel must be a free unmerited favor 
of God, and an astonishing instance of his unparalleled 
mercy and grace. Nor were the Jews themselves more 
deserving of such a favor. Though distinguished above 
the rest of the world by a superior degree of knowledge, 
and an express revelation of the will of God, they so ob- 
scured and corrupted it, by their false and interested in- 
terpretations of it, that they rendered the commands of 
God of none effect, and taught for divine doctrines, the 
commandments of men. The public instructors of their 
nations, the Scribes and Pharisees, set up the idle tra- 
ditions of the elders, as of superior authority to the laws 
of heaven, and in many important instances of morality, 
taught the people to transgress the commands of God, 
by their vain traditions.* So that the gospel of Christ 
may, with the utmost propriety, be stiled the grace of 



* Mat. xv, 3 



300 RECEIVE NOT T-HE GRACE OE GOD IN VAIN. 

God, as it was a free and unmerited favor to the whole 
world. 

I. But when may we be said to receive this grace of 
God in vain ? 

4. We receive this grace of God in Tain, ichen ice are at 
no pains to gain an acquaintance with the gospel scheme 
of salvation, by leading the scriptures, or attending 
upon the public explanation of them. 

It requires no great expence of thought to discover, 
nor of language to prove, that it is our duty to gain a 
competent knowledge of that religion, on which our 
hopes of eternal happiness are built. That wilful and 
affected ignorance, which arises" from carelessness or 
inattention, or unreasonable prejudices against the means 
of instruction that God has given us, cannot fail to sub- 
ject us to the wrath and displeasure of God, in propor- 
tion to the abilities and opportunities of information we 
enjoy. If the heathen nations were inexcusably crimi- 
nal for their ignorance of the being and perfections of 
God, which were clearly seen by the works of creation 
and providence, so that God gave them up in righteous 
judgment, to vile affections and a reprobate mind; we 
must be incomparably more criminal, if Ave remain igno- 
rant of our duty in any important article, under all the 
advantages we enjoy by the clearer light of the gospel. 
It is in vain, and worse than in vain to us, that we are 
favored with the benefit of a full and final revelation from 
heaven, of the will of God concerning our salvation ; if 
we remain ignorant of the important doctrines and duties. 



HE CHIVE NOT THE GRACE OF GOD Itf VAIST. 30JL 

which our infallible instructor has taught us to believe 
and practise. To what purpose is the mystery of our re- 
demption, which for ages lay hidden in the counsels of 
divine wisdom, made known to us in the gospel, if we are 
not at pains to make ourselves acquainted with the con- 
tents of that sacred volume ? To what purpose has the 
providence of God so ordered matters, that we have hi- 
„ bles in all our houses, at a very small expence, and oppor- 
tunities of instruction for the rising generation to be 
furnished with the knowledge of the great principles of 
religion, if we seldom or never look into our bibles, or 
are careless about instructing our children ? To what 
purpose has God appointed an order of men, Avhose bu- 
siness it is to explain the doctrines of the gospel, and 
enforce them upon the consciences of men, by all those 
arguments which are suggested in that glorious revela- 
tion, if we forsake the assembling of ourselves together, 
for the purposes of religious instruction, and suffer every 
frivolous excuse to have sufficient weight to restrain us 
from attending upon the public instructions of the sanc- 
tuary ? Reasons, if they indeed deserve the name of rea- 
sons, taken from the coldness of the day, the unseasona- 
bleness of the weather, and distance of the place of 
worship, a trifling indisposition of the mind or body, 
have frequently weight enough to prevent our atten- 
dance upon the ordinances of the gospel, wh ich the wis- 
dom of heaven has appointed for the instruction of man- 
kind, which reasons have no influence to keep us from 
scenes of diversion or the gratification of an idle curio- 
sity. From this carelessness and inattention to the doc- 
trines of the gospel, it is melancholy to observe the de- 
gree of ignorance that prevails in the christian churches. 



302 BECEIVE NOT THE GRACE 0E GOD 1ST YAXN, 

concerning the peculiar doctrines of the gospel and the 
way of salvation, through a Redeemer. And do we not 
receive the grace of God in vain, if under all the advan- 
tages Ave are favored with, for gaining the knowledge of 
our duty, we are, notwithstanding, ignorant of it, and 
have nothing but obscure or false conceptions of the way 
which God has appointed for the pardon of our sins, and 
our recovery from the ruins of our fall ? 

5. We may be said also to receive the Grace of God in 
Tain, when the gospel fails to reform the heart and life, 
and we are building our hopes of salvation upon any 
foundation that is not authorised by this divine reve- 
lation. 

Let a man's knowledge of the christian religion be ever 
so exact and expensive ; suppose him, through the influ- 
ence of a good education and a careful attention to the 
peculiar doctrines of the gospel, able to explain them to 
others, and vindicate them from the objections and 
cavils of gainsayers ; yet if his knowledge do not mend 
his heart and reform the conduct ; that man's religion 
is vain. The only valuable end of knowledge of reli- 
gion is practice, and if it only produces a form of god- 
liness without the power ; if it terminates only in amu- 
sing speculations, without descending into the heart, and 
operating with a commanding influence over all the ac- 
tive powers of our nature, it can answer no other pur- 
pose than to sink us down under a more aggravated de- 
struction. For <tf he that knows his master's will and 
doth it not, shall be beaten with many stripes." Al- 
though we may have reason for gratitude to God ; for 



BECEIVE NOT THE GRACE OF GOD IN VAIN. 303 

the advantages of a good education and a well informed 
judgment, yet they should not be mistaken for a sancti- 
fied heart. It will avail us nothing, that the oracles of 
God have been committed into our hands, that we have 
heard the glad tidings of salvation through a Redeemer, 
and that we are well acquainted with the doctrines of 
our holy religion ; unless we experience that saving 
change in the temper and conduct, which will discover 
itself in an holy conformity to the precepts and example 
of Christ. For what end has the inspiration of the Al- 
mighty given us understanding, and distinguished us 
from the brute creation, with the capacity of consider- 
ing the tendency of our actions, and of looking forward 
to the consequences of our conduct in another state ; 
and for what purposes are we favoured with such clear 
and perfect discoveries of the divine will respecting our 
deportment in life $ if we may disregard these advanta- 
ges with impunity, and live as if we had no higher des- 
tination than the beasts that perish ? If the mere know- 
ledge of our duty, or a speculative belief of the doc- 
trines of Christianity had been sufficient for our salva- 
tion ; they doubtless had been safe, who heard the sob 
of man teaching in their streets, and delivering his 
heavenly doctrines with unparalleled plainness and au- 
thority : and they too had not only been safe, but also 
entitled to a superior rank in his heavenly kingdom, 
who have prophesied in his name and done many mighty 
works ; and yet we are assured by the mouth of infalli- 
bility, that he will say to many of them at last, * etc 
part from me, ye workers of iniquity, I know you not/* 
Though we could speak with the perspicuity of an angel 
upon the nature of any christian doctrine, and with iht 



304 RECEIVE NOT THE GRACE OE GOD X$ YXIX. 

warmth of a Seraph, upon the influence of a christian 
grace, and with all the energy of persuasion explain the 
several arguments, by which they are enforced upon the 
conscience 5 yet if we do not reduce them to practice, if 
our knowledge of religion does not improve our dispo- 
sitions and regulate our lives ; our religion is vain, and 
we are 66 as a sounding brass and a tinkling cymbal." 
The christian religion is a practical institution ; and 
while it unfolds the mysteries of redemption, and the 
method of pardon and justification through the atone- 
ment of Jesus Christ, by faith in his blood ; it insists 
also on an universal holiness of heart and life, and a 
prevailing conformity to the divine and unspotted exam- 
ple of our exalted head and pattern, as absolutely ne- 
cessary to qualify us for the enjoyment of God in glory. 
So that if our knowledge does not produce this happy 
effect upon us by the sacred agency of the spirit of God, 
we shall be found at last to have received this grace of 
God in vain ; nay, it will be better for us never to have 
known the way of life through a Redeemer, never to 
have been possessed of higher advantages for knowing 
our duty, than the benighted savages enjoy who live 
without God and Christ and hope in the world. 

3. We shall also be found to have received the grace 
of God in vain, if we build our hopes of eternal salvation 
upon any other foundation, than that which is warrant- 
ed by the gospel of Christ, as alas ! too many in the 
christian churches are observed to do, either through 
pride or ignorance or inattention. Notwithstanding the 
clearness and perspicuity of the gospel in the important 
doctrines that belong to our peace, it is found by long 



EECEIVE NOT THE GRACE OF GOD IN VAIN. 305 

experience and the observation of many ages, that many 
too securely trust to the privilege of their being born, 
and baptized and educated in the church, of their pro- 
fessing themselves members of a particular christian 
society, separated from others, it may be from an ap- 
prehension of a more scriptural worship and purer doc- 
trines, as a sufficient foundation for their hopes of eter- 
nal life. But if a lineal descent from Abraham, the fa- 
ther of the faithful and the friend of God, or an incor- 
poration with the Jewish church, could not entitle the 
Jews to the spiritual promises of the covenant that was 
made with him and his seed ; no more will the hearing 
of Christ preached in our streets, our eating and drink* 
ing in his presence, and our professing to be the mem- 
bers of his visible church, entitle professors under the 
gospel to pardon and salvation, without an hearty and 
unreserved compliance with all the terms of the new 
covenant. Nor is there more security in a dependence 
upon the regularity and orthodoxy of our religious opi- 
nions and sentiments ; if while we have zeal enough to 
contend earnestly for the faith once delivered to the saints 
and abilities sufficient to vindicate and support the doc- 
trines of the gospel, we are at the same time making 
shipwreck of a good conscience, and mistake an ortho- 
dox head for a renewed temper and an holy conversation \ 
or if while we may indulge ourselves in the conscious 
satisfaction of entertaining more enlarged and generous 
sentiments, than what others can admit, who are under 
the influence of a narrow education and a biggoted spi- 
rit, we are, notwithstanding our freedom of sentiment, 
the workers of iniquity and the slaves of sin and corrup- 
tion. Of the same precarious nature too, is tbe depen- 

Q 2 



306 RECEIVE NOT THE GRACE OE GOD IN VAIN. 

dence of those, who are building their eternal hopes on 
the merit of their own imperfect obedience, and the ex- 
ternal regularity of their conduct, or their conceited 
apprehensions of their own attainments in the spiritual 
life ; without an humbling sense of the corruption of 
their hearts, of their manifold violations of the divine 
laws, and of the just demerit of their sins \ and without 
a fiducial regard to the righteousness and atonement of 
Christ, through which alone their sins are to be par- 
doned, their persons justified, and their services accept- 
ed of God. In vain also, is the dependence of others 
upon an external form of godliness, without the life and 
power of it, or upon a punctual and regular attendance 
upon the various ordinances of the church, or the exer- 
cises of public or private devotion, without cultivating 
that spiritual temper, which they are calculated to pre* 
duce in every christian. No more will the warmth of 
our passions in religious exercises avail us; the joy and 
transport which we have sometimes experienced in the 
glad tidings of the gospel, or the fearful apprehensions 
we have at other times entertained, of the wrath and 
displeasure of God, on account of Our sins ; unless these 
experiences terminate in a hearty submission to the gos- 
pel method of salvation, and produce in the renewed 
soul, a steady aud uniform endeavour to live before God 
in newness of life, and to adorn the doctrines of Christ 
by an holy conversation. Now all these and many other 
as precarious foundations of hope, are unsupported by 
the gospel of Christ : and therefore, all those, whose 
pride or ignorance lead them to depend upon them for 
eternal life, and to neglect the only safe and infallible 




RECEIVE NOT THE GRACE OF GOD EST VAIN. 307 

method of salvation which the gospel professes, may he 
said to receive the grace of God in vain. 

The gospel of Christ gives encouragement to such 
guilty sinners as we are, to expect salvation only upon 
our compliance with the gracious terms of the new co- 
venant, which was ratified and established in his blood ; 
and therefore, lays our only solid foundation of hope, in 
an hearty choice and personal acceptance of Christ, as 
our complete and only Saviour ; and a careful uniform 
endeavour to cultivate the same mind, which was also in 
him, and to imitate his perfect and distinguished exam- 
ple ; in a hearty renunciation of every other dependence, 
but his righteousness and atonement for justification ; 
a sincere repentance for all our sins, a total renovation 
of heart and life, a genuine conversion to God, by the 
influences of the holy spirit, and a cordial union to Christ 
by such an active and lively faith, as will discover itself, 
by engaging the renewed soul in a cheerful compliance 
with every duty which we owe to God, our neighbour, or 
our own souls. Now this being the only method of salva- 
tion proposed in the gospel, every other scheme of men's 
devising, must be deceitful and vain, and our dependence 
upon them a melancholy argument, that we have re- 
ceived the grace of God in vain. 

APPLICATION. 

Now, my friends, has this grace of God been given 
unto us ? Do we behold the glorious light of the gospel ? 
Do we know the terms upon which our heavenly father 
is willing to receive us into his favor ? How thankful 
should we be for this invaluable gift of his grace, awl 



308 RECEIVE NOT THE GRACE OF GOD IX VAIjS. 

how solicitous that we receive it not in vain. No nation 
perhaps in the world was overwhelmed with more melan- 
choly darkness, with greater ignorance or more abomina- 
ble superstition, than this country in which we live. The 
natives of the land are yet wild and savage to a proverh ; 
their principles of morality are almost extinguished, and 
their religion is worse than superstition ; while we enjoy 
the glorious light of the gospel in its purity and perfec- 
tion ; and can we ever think upon our distinguished condi- 
tion, without hearts overflowing with love and gratitude 
to that merciful God, who has caused the sun of righte- 
ousness to rise upon us, and to visit the melancholy abodes 
of darkness and barbarity ; without dropping a tear over 
our unhappy neighbours, " who knows not God nor the 
way of salvation through his son and without sending 
up our most earnest supplications to the father of lights, 
that lie would give his gospel a more extensive spread, 
and enlighten the wretched savages of the wilderness 
with the saving knowledge of his will. If we have any 
just sense of the greatness and importance of our happy 
destination above them in this respect, can we forbear 
crying mightily to God, to give his son these heathens 
for his inheritance, and these corners of the earth for 
his possession ; and encouraging every laudable attempt 
to enlarge the bounds of his liedeemer's glorious king- 
dom. 

And while we express our solicitude for the propaga- 
tion of the gospel, should we not be more solicitous lest 
we should have received and so long enjoyed this exalted 
.privilege in vain ? Should we not therefore cause our 
fbnduct in this respect to pass in review this day before 



RECEIVE NOT THE CBACE OF GOD IN VAIN. 30£ 



our consciences, and examine ourselves, as in the pre- 
sence of the heart- searching God, whether we have duly 
prized this gracious gift of God ? "Whether we have been 
sufficiently careful to make ourselves acquainted with 
the contents of this sacred revelation, by reading it in 
private or attending upon the explanation of it in pub- 
lic ; whether we are not resting our hopes of eternal sal- 
vation upon our knowledge of its doctrines or upon some 
other foundation equally insufficient and precarious, 
without complying with those terms, which it proposes 
as absolutely necessary to our eternal happiness. Let 
us ask our own hearts, whether the light of the gospel 
has enabled us to see our wretched and miserable condi- 
tion by nature, our inability to make an atonement for 
our sins, our liableness to everlasting punishment, and 
our absolute insufficiency by our own strength to emerge 
from the ruins of our fall ? And have we from a sense 
of our own weakness been brought to a cordial depen- 
dence upon Jesus Christ for the pardon of our sins, and 
for the influences of his grace to enable us to live in 
newness of life and to adorn the doctrines of his gospel 
by an holy conversation. 

If this is indeed your genuine character, you have 
reason for abundant thankfulness to that God, who has 
enlightened your minds by his glorious gospel, and ena- 
bled you by his grace to lay hold on the only foundation 
of hope that he has proposed to perishing sinners. I 
hope that it will be your constant care to regulate your 
lives by his gospel, and to cultivate those graces of his 
spirit, which he has emplanted in your hearts, by the 
daily exercise of them in all the duties ef the christian 



310 RECEIVE NOT THE GRACE OE GOD IN VAIN. 

life. And let the former experience of his goodness., 
encourage you to look to him who has begun a good 
work of grace in your hearts, to carry ir on to perfec- 
tion ; that through the continued influence of his holy 
spirit accompanying the truths of his gospel, you may 
be more and more conformed to his image, until you 
arrive at that blessed state, in which you will shine forth 
in his complete resemblance, and find it your inexpres- 
sible felicity and joy. 

But, my friends, if any of your consciences are this 
clay suggesting alarming apprehensions against you, 
that you have hitherto received this grace of God in 
vain : we beseech you by the mercies of God, by the 
grace of a Redeemer, by the regard you have to your 
own salvation, to lay your mournful condition seriously 
to heart, and resolve from this day forward that you 
will study the intimations of the divine will concerning 
your salvation, with more attention than ever you have 
done ; that you will listen to the salutary directions of 
his gospel, anJ love and live by your bibles. You are 
exalted to heaven in point of privilege, and enjoy many 
advantages for growing wise to eternal salvation, which 
have been denied and are still denied to thousands, 
whose souls are as precious as yours. O ! let it be your 
constant care that it be not your condemnation " that 
light has come into the world, and that you have loved 
darkness rather than light, because your deeds have 
been evil." And let it never slip out of your minds, 
that all the warning you have had from the gospel of 
Christ ; all the offers of grace and salvation that have 
been made to you : all the endearing invitations of that 



RECEIVE NOT THE GRACE OF GOD IN VAIN. 311 

compassionate Saviour, who has brought life and im- 
mortality to light, will rise up in judgment againt you, 
and aggravate your future condemnation, if you are 
found at last to have received this grace of God in vain, 
if you are found amongst the despisers of his gospeL 

Let me, therefore, beseech you, while you study 
your bibles, and labour after a sacred acquaintance 
with tliem to know the things that belong to your peace, 
that you would look to the father of lights for the illu- 
mination of his holy spirit, to bring home the truths of 
the gospel to the heart, that you may be transformed 
into his glorious image, and made meet for his heaven- 
ly kingdom 



SERMON XVL 

REASONABLENESS OF SERVING GOB, 



ROM. XII, 1. 

I beseech you therefore, brethren, by the mercies of God, 
that ye present your bodies a living sacrifice, holy, ac- 
ceptable unto God, which is your reasonable service. 

The apostle Paul having dispatched the argumenta- 
tive part of his epistle to the Romans, comes in this chap- 
ter to the practical improvement of what he has said. 
Having suggested a variety of considerations, which 
proved the excellence of the gospel institution and the 
singular mercy of God to the Gentile nations, whom 
he had called into the christian church, and to those 
Jews, whom he still retained in so happy a relation 
to himself, while the hulk of their nation has fallen into 
a state of rejection ; he endeavours to urge them to a 
conversation answerahle to the privileges they enjoyed, 
and the mercy they had experienced. For this purpose, 
he enters upon a series of the most admirahle practical 
exhortations and instructions, and wisely lays the foun- 
dation of all practical religion in a principle of unfeigned 
piety towards God, in consecrating ourselves to him as 
our most reasonahle service. To this he urges them hy 
a consideration of the tender mercy of God, and especi- 
ally that illustrious display of his mercy and grace, in 



EEASONAEXENESS OE SERVING GOD. SIS 

calling thesi out of darkness into the glorious light of 
the gospel, of which he had so fully discoursed in the 
former part of his epistle. I beseech you, therefore, 
says lie, my dear brethren, partakers with me in this 
holy calling, by all the tender mercies of our most com- 
passionate God, that instead of those animal victims, 
whose slaughtered bodies you have been accustomed to 
offer in sacrifice, you would now present at his spiritual 
altar, your bodies as a living sacrifice, holy and accep- 
table to God. Let all the members of your bodies and 
all the faculties of your souls, being sanctified and ani- 
mated by divine grace, be employed in the service of 
him, to whom you are under such indissoluble obliga- 
tions. The body is here by an usual figure put for the 
whole person ; as on the one hand, the body cannot be 
presented as a living sacrifice to God, otherwise than 
as it is actuated and animated by the soul ; so on the 
other hand, the soul cannot now be presented unto God 
and consecrated to his service, otherwise than as dwel- 
ling in the body, and employing its members as instru- 
ments of righteousness. This God requires of every 
one of us, who are planted in his churches, and enlight- 
ened by the rays of divine wisdom in his gospel, as our 
reasonable service ; and it will be more acceptable to 
iiini than any ceremonial forms, though prescribed by 
divine appointment. And indeed, what can be more 
reasonable in itself, or more honorable and advantage- 
ous to ourselves, than that we should be consecrated to 
the service of our Creator and Redeemer, our unwear 
ried benefactor, and our supreme end and happiness ? 
It is the glory and honor of a rational creature, to em- 
ploy all his active powers in the service of that God* 

R % 



314 , REASONABLENESS OF SERVING GOD. 

who lias given him his being and distinguished him from 
all the visible creation around him, by an amazing appa- 
ratus of active powers and capacities ; and who has made 
provision by the gospel scheme of salvation, for his being 
exalted to glory, honor, and immortality, in the coming 
world, although he had, by his apostacy from God, for- 
feited all right to any mercy and favor from his hand. 
The grace of God, therefore, which has appeared in the 
gospel, lays us under the strongest obligations to live 
soberly, righteously, and godly, in this present world. 
Whether we consider the nature of God, or the nature 
of man, the circumstances in which we are placed, or 
the peculiar advantages we enjoy by the gospel, it will 
appear in every view, our most reasonable service. — 
With the utmost propriety, therefore, does the apostle 
beseech you by the mercies of God, that we present our 
bodies and souls a living sacrifice, holy and acceptable 
unto God, which is our reasonable service, 

In the farther improvement of these words, we shall 
endeavour, through divine assistance, to shew, 

I. What is implied in consecrating ourselves to the ser- 
vice of God. 

II. The reasonableness of the duty of serving God. 

I. What is implied in consecrating ourselves to the 
service of God. 

In general, the service of God includes the habitual 
practice of every duty, which we owe to God, our neigh- 



REASONABLENESS OF SERVING GOD. 3d.5 

hour and our own souls. For God requires the whole 
heart and the constant exercise of all our active powers, 
without admitting a rival to him in our affections, or 
giving the least toleration for the indulgence of any 
known sin, however dear it may he to us : but more par? 
iicularly, 

1. Consecrating ourselves to the service of God, implies a 
careful discharge of all the duties of piety and devo- 
tion, loth public and private. 

As our heavenly father has graciously consulted for 
our happiness, in all our religious obligations, the great 
ends of the exercises of devotion, are to maintain an ac- 
quaintance and correspondence between God and our 
souls, and to recover those pious frames, and recall 
those serious thoughts, which are often dissipated by the. 
importunate cares and pleasures of the world. Heading 
the scriptures therefore is found, by the universal experi- 
ence of all christians, to he the unspeakable advantage 
for the accomplishment of this design. We derive in- 
deed, singular assistance in the spiritual life, from the 
pious labors of those shining lights of the church, who 
have employed their talents in explaining this sacred 
treasure of divine knowledge, and exhibiting to open 
view, the rich store of divine consolation and direction 
which it contains : but the reading this sacred volume 
is the usual means which the holy spirit generally makes 
effectual for the conversion of sinners, and the comfort 
and support of believers, amidst the troubles and per- 
plexities of life. It is able to make us wise to salvation, 
and when accompanied with his sacred illumination, will 



316 REASONABXEISESS OS SERVING GOD, 

prosper to the end for -which it is sent, <6 pulling down 
the strong holds of sin, and turning us from darkness 
unto light, and from the service of Satan to serve the 
living God." We are not to imagine, that the holy spirit 
miraculously conveys any new truths to the mind, dif- 
ferent from what he has already revealed in his word : 
but that he powerfully engages the attention and affects 
the heart with the reality and importance of those truths, 
w ith w hich we were previously acquainted ; and believers 
he comforts under their trials, directs in his ways, and 
assists in the performance of duty, by bringing the truths 
of his word to their remembrance, enlightening their 
minds to understand them, and enabling them to apply 
the various promises of the gospel for their refreshment 
and support. If we therefore desire to be changed and 
renewed in the temper of our minds, or to be prepared 
for the acceptable service of God, we should carefully 
read the scriptures and treasure up in our hearts, the 
principles of the christiau religion and a rich store of 
useful knowledge. And it is doubtless of great advan- 
tage in the private exercises of piety and devotion, to 
choose the more plain and practical parts of the sacred 
volume ; to read but little at a time, and to quit when 
the attention flags ; and above all, to read with a view 
to have our hearts warmed and mended, and to receive 
instruction from God. 

And to reading the scripture, we should join medita- 
tion, and consider what influence the several truths we 
read have upon us, to correct our tempers and to re- 
form our practice. It is personal application which gives 
life and energy to the truths of the gospel, and power 



REASONABLENESS OE SERVING GOD. 



317 



to its arguments and motives to persuade ; and without 
this, the general knowledge which we have, makes little 
or no impression upon us. We should frequently con- 
sider, how we are affected with the great and interest- 
ing truths of the gospel ; with the momentous subjects 
of death and judgment, heaven and hell, the immorta- 
lity of the soul, and the account we must give of our 
improvement of the talents God lias given us. We should 
think what we are likely to be a few years hence, when 
we must enter into the invisible world ; what is the pre- 
vailing temper of our souls now, and what is the gene- 
ral tenor of our conduct ; what preparation we have 
made for an everlasting inheritance, and what rational 
prospects we may entertain beyond the grave. In our 
private retirements we should examine, whether w e are 
going backward or forward in the road to glory j whe- 
ther we are more diligent and active in the concerns of 
our souls, and more in earnest in the service of our God 
and generation, than we formerly were i or whether 
w e are not degenerating into a greater formality, luke- 
warmness, and indifference in duty. We should consi- 
der what are the sins, to which we are more exposed 
from our constitutions, and our conditions and employ- 
ments in life, and what advantages we gain over them : 
what sins are yet to be repented of, what corruptions 
are to be mortified, what graces are to be strengthened, 
and what mercies we need. We should meditate on 
these and such like important branches of our diitj* until 
the recollection of the number and aggravations of our 
sins inspire us with an unfeigned sorrow and contrition of 
soul, and the most determinate resolutions in the strength 
of Christ, to hate and forsake every false and wicked 



31S 11EAS0XABXENESS OF SERVIXG GOD. 

way, and to turn unto God and his service with all our 
hearts. It is the melancholy corruption of our natures 
which renders us indisposed to the service of God, and 
obstructs our progress in the spiritual life ; and hero we 
should mourn before him daily, for our imperfections 
and miscarriages, and guarding against every appear- 
ance of evil, determine in his strength, that we will have 
no more to do with the unfruitful works of darkness. 

Prayer to God for the strengthening influences of his 
grace should always attend these exercises of private 
devotion. He is the author of every good and perfect 
gift, and gives his holy spirit to them that ask him, to 
assist us in the discharge of every duty. Without the 
concurring operations of this sacred agent, all our fee- 
ble attempts to serve him must prove fruitless and abor- 
tive. ** Without me," says our Saviour, " ye can do 
nothing f but it is the glory of the gospel constitution, 
that how weak soever we may be in ourselves, there is 
the most encouraging provision made for our deriving 
strength and assistance from Jesus Christ, who is the 
head of divine influence, to help us in every time of 
need j so that while his power rests upon us, we shall 
be made strong in the Lord and in the power of his 
might, and enabled to do all things. However insuffi- 
cient we are in ourselves ; yet blessed be God, our 
sufficiency is in him, from whom cometh our help. — 
We should therefore look to him, for the communica- 
tions of his grace, and the aids of his spirit, to change 
and renew our tempers, to subdue our corruptions, to 
conquer our enemies, to strengthen us for every incum- 
bent duty, and to animate us ( ° to light the good fight 



REASONABLENESS OE SERVING GOD. 31> 

©f faith, that we may obtain a Grown of righteousness 
and life." It is remarkable that after some of the most 
absolute promises of the new covenant (recorded in 
Ezek. 36 and 26,) " to take away the stony heart, and 
to give us hearts of flesh, to put his spirit within us," 
and " to cause us to walk in his statutes and judgments 
to do them," this declaration immediately follows : 
« thus saith the Lord God, I will yet for this be en- 
quired after by the house of Israel to do it for them." 
And for our encouragement in this instance of duty to 
God, he has annexed a sublime and rational pleasure to 
these exercises of private devotion, and has given us 
the most comfortable assurance of a gracious answer t© 
our prayers. Every christian finds by happy experience, 
that these stated seasons of retirement to converse with 
God and his own soul are the most useful and delight- 
ful moments which he enjoys. Hence is the noble and 
pious resolution of Joshua, that whatever others might 
do, as for himself and his house, they would serve the 
Lord. Nor indeed can it be rationally dispensed with 
by any head of a family, who is sincerely desirous of 
serving God himself, and of engaging others under his 
care, in the same laudable practice, by his pious ex- 
ample. 

But besides these private duties of piety and devo- 
tion, Jesus Christ, the great head of the church, has 
appointed others of a more public nature, wherein w e 
are required to serve the Lord. And therefore if we 
would rationally expect his approbation, we should foe 
constant and conscientious in our attendance upon -the 
puhlie ordinances of his house, the word, sacraments 



o20 



kbasonajbIiEkess or sehving god, 



and prayer, not only to give a public testimony of our 
obedience to all the commands of God, but also to en- 
gage others in the same important duty by our exam- 
ple. So far are they from being a tiresome burden to 
the pious man, and an unwelcome interruption to his 
secular employments, that he rejoices at the approach 
of that day of sacred rest, when disencumbered with 
mortal cares, which arc so apt to make him forget his 
heavenly destination, he can come up to the house of 
God, to converse with the uncreated source of his being 
and happiness by prayer and praise, to contemplate the 
adorable perfections of his nature, to meditate on the 
wonders of his redeeming love, and to attend to the 
salutary and interesting niessnges of his grace. Feel- 
ing a sacred relish for divine ordinances and a solid sa- 
tisfaction in his attendance upon them, he will encoun- 
ter many difficulties rather than be deprived of the be- 
nefit of them, and will stir up his heart and guard his 
thoughts, that he may w orship God in spirit and truth, 
and be the better prepared for the employments of his 
heavenly kingdom. And as the public ordinances of 
the church were appointed by Christ, to form us into a 
glorious resemblance of God in purity and holiness, the 
pious worshipper will take heed, how he hears the gos- 
pel, remembering, that it will be either << a savour of 
life unto life, or of death unto death to his soul f 9 that 
he must be either the better or the worse for his attend- 
ance upon it ; and that he must one day give a solemn 
account of all those sacred opportunities of serving God 
and of growing wise unto salvation, and for his neglect 
of them, when he could embrace them. 



[REASONABLENESS OF SERVING £QD. 321 

2' Consecrating ourselves to the service of God, implies a 
careful discharge of all the duties which we owe to our 
neighbours* 

While we are promoting tlie human and social vir- 
tues in their proper extent and influence, we are as 
really serving God, as when we are engaged in the more 
immediate acts of his worship. "We are serving God, 
when we endeavour to exemplify in ourselves and to cul- 
tivate in others, a temper of peace, unanimity, meek- 
ness, moderation, candor, charity, benevolence, lenity, 
justice, and mercy, which are the great duties enjoined 
on christians towards others, by our holy religion ; for 
no man is born for himself alone, or designed to live in 
a solitary and unconnected state in the world. God has 
wisely appointed the various connections and relations 
which bind us to one another, and formed us with amaz- 
ing powers and capacities, whereby we may be exten- 
sively useful to each other ; by promoting peace and 
good order in the community in which we live ; remov- 
ing violence and spoil, and taking away exactions from 
the people ; defending the poor and the fatherless ; re- 
joicing the heart of the widow; delivering the afflicted 
from the hand of the oppressor ; by searching out the 
most proper methods of preserving and restoring health ; 
of crowning laudable industry with the desired success ; 
of carrying on trade and the mechanic arts to the best 
advantage ; of engaging men in the love and practice of 
religion; of removing their prejudices and fastening 
conviction on their consciences, that their happiness as 
men and members of society, depends upon their living 
godly, righteously, and soberly, in the world. Various 

S 2 




$22 JftEASONAEXENESS OE SEKVINGT GO», 

are the ways by which we may be extensively useful to 
others by our example, our prayers, our advice, and 
many other offices of humanity arid kindness. It is hardly 
possible to be placed in such circumstances in this world* 
as will put it out of our power to be some way benefi- 
cial to our fellow men. Now* the very condition which 
puts it in our power to do any thing for the benefit of 
others, is the voice of God to us to improve the talent , 
with whieh he has entrusted us for their advantage ; and 
while we are acting conformably to his wise appoint- 
ment, we are serving him and our generation according 
to his will. So that it is a very great mistake, to think 
that religion consists wholly in the exercises of piety and 
devotion : for we are honoring the religion we proles?, 
and adorning the doctrines of the gospel, when we are 
serving our generation and employing our time and ta- 
lents, for the benefit of mankind and the promotion of 
the Redeemer's kingdom in the world. 

8. The service of God includes those duties, -which have 
a more immediate reference to ourselves. 

God has not only given us mortal bodies, which stand 
ing in need of daily refreshment, demand a particular 
attention and care : but he has also given us immortal 
spirits, which are of infinitely more importance, and 
whose salvation is 6 the one thing needful f and our na- 
ture is so corrupted by our apostacy from God, and we 
have contracted such a load of moral guilt by our viola- 
tions of his laws, as is sufficient to sink us down into 
the most miserable condition forever, and must ruin us 
beyond the most distant hope of redemption, unless the 



* 



REASONABLENESS OF SERVING GOD* 323 

pardoning mercy of God and the sanctifying influences 
of his spirit, are extended to us. Our business, therefore, 
is to labour after the pardon of our sins, through the 
atoning blood of Christ, and the renovation of our na- 
tures, through the sanctifying operations of his holy spi 
rit. By a diligent attendance upon the instituted means 
of grace, we must strive to obtain that saving change, 
which the holy spirit works in the hearts and lives of 
his children whereby all the powers and faculties of 
their souls are renewed, and holy and divine dispositions 
are implanted in the heart, which draw forth the desires 
to God and Christ, and evidence themselves in a conver- 
sation becoming the gospel. Pulling down every high 
thought which exalteth itself against the knowledge of 
Christ, we must humbly accept of life and salvation as 
a free and unmerited gift of divine grace, through a Re- 
deemer ; while at the same time, we use our utmost 
endeavours to grow in grace, strengthening every virtu- 
ous disposition implanted in the soul, and improving in 
faith and hope, in charity and humility, in meekness and 
patience, and in all the other amiable graces of a good life. 
Firmly persuaded of the necessity of forsaking every 
false and wicked way, however dear it may be to us, and 
convinced of our own weakness and inability, we must 
resolve in the strength of divine grace, that we will yield 
ourselves unto God as alive from the dead, and our 
members as instruments of righteousness ; and carefully 
practise whatsoever things are just, holy, pure, of good 
report, virtuous, and praise- worthy. While we are 
strangers in this world and travelling to the New Jeru- 
salem, the city of our God, we must serve him on the 
road with our souls and our bodies, which are his. 



SZk REASONABXENESS 01 -SERVING GOD, 

The christian that acts in this manner, acts agreeably 
to the rational and immortal nature that God has given 
him, making his precious soul, which is in danger of 
perishing by sin, the object of his principal attention. 

We come now to shew, 

II. The reasonableness of serving God. 

1. This is easily deduced from the perfections of God 
and the nature of man. 

The existence of an independent uncreated first cause 
of all things, is a sacred and eternal truth, witnessed 
by the whole universe, by the heavens and the earth, 
by all above, below and around us ; the maker and con- 
triver of all things, and the source of all that harmony 
and order ; of all that beauty and happiness, which 
adorn the face of nature. And this adorable God, is 
not only infinite in power and wisdom and knowledge, 
but also unchangeably holy, just and good; merciful 
compassionate and true, without the least variableness 
or shadow of turning. Religion therefore, which is 
founded in his adorable perfections, must be our most 
reasonable service. Is there an all-perfect being whose 
unsolicited goodness gave birth to the universe? Then 
it must be lit and proper, that every rational creature, 
whom he has made capable of knowing and serving him, 
should reverence, adore and worship him 5 should pros- 
trate themselves in his presence and extol his incom- 
prehensible excellence and glory. Is he able to save 
or to destroy, to make us inconceivably happy or mise- 
rable, by a single act of his will 1 And is it not reasona- 



REASONABLENESS OE SERVING GGl)» 

ble to give all diligence, by a course of holy obedience 
to bis sovereign will to avoid his displeasure, which is 
worse than death and to secure an interest in his favor, 
which is better than life ? Are holiness, justice, good- 
ness and truth, essential attributes of the divine nature ? 
And can a reasonable being act in a way more becom- 
ing the rational nature, which God has given him, than 
by endeavouring after the nearest possible resemblance 
of him in those glorious perfections, which are the 
standard of all moral excellence and beauty ; by being 
" holy as God is holy, merciful as he is merciful, and per- 
fect as our heavenly father is perfect". There never 
was, or never will be any other measure of the happi- 
ness and glory of a rational creature, than its confor- 
mity to the moral image of God. To restore our de- 
generate natures to this, and to re-instamp his image 
upon our souls, which had been defaced by our apostacy 
from him, is the gracious design of God, in forming the 
amazing "plan of our redemption by Jesus Christ, 
whom he sent into the world to destroy the works of 
the devil, and to purify us to himself a peculiar people 
zealous of good works.' 5 And can any thing be more 
reasonable than to be fellow workers with God, co-ope- 
rating with him in the glorious designs of his grace, by 
cleansing ourselves from all filthhiess of the flesh and 
spirit and studying to be holy, as he who has called us 
is holy, in all manner of conversation. 

2. The reasonableness of serving God may also he deduced 
f rom a consideration of the nature of man. 

Our nature is compounded of body and spirit, by the 
■first of which we are allied to the beasts that perish, 



526 iiEASQJf ABIiEXESS OF SERVING GOB. 

and by the latter we claim kindred to the highest order 
of intelligences. Our bodies are surrounded with in- 
numerable dangers, subject to many wants and pains, 
the seat of many restless appetites, preserved with dif- 
ficulty through a short and troublesome life, and then 
they return to their original dust. But cur souls are 
capable of more sublime pleasures and more intolera- 
ble pains, than what belong to the body ; are possessed 
of noble and exalted powers and faculties, which may be 
so refined, enlarged and improved in virtue and holiness, 
as to prepare us for the inconceivable blessedness of the 
heavenly world 5 or so debased and polluted by sin as 
to render us incapable of relishing the pleasures of the 
heavenly state 5 and they will survive the stroke of death 
and live through a boundless duration either in eternal 
happiness or everlasting torment. As we are then part- 
ly mortal and partly immortal, ever anxiously pursuing 
happiness, under one form or another, and yet easily 
betrayed into misery more intolerable and lasting than 
any thing we can at present conceive ; is it not our 
highest wisdom to put ourselves under the gracious pro- 
tection, and obey the salutary prescriptions of that al- 
mighty and glorious God, who can secure us from every 
clanger, supply our innumerable wants out of his ful- 
ness, and crown our fidelity in his service, with an hap- 
piness, large as our most extensive wishes, and lasting 
as our immortal spirits ? Is it so that we are weak and 
indigent creatures, unable to provide for the supply of 
our returning wants, and daily supported by the unmeri- 
ted bounty of that God, who fills our hearts with food 
and gladness ? And what can be more becoming our de- 
pendent state, than to consecrate all our active power? 



REASONABLENESS OF SERVING GOD. S27 

to the service of him, in whom we lire, move and have 
our being, who constantly loads us with the blessings of 
his providence, and opens his liberal hand to satisfy the 
desires of every thing that lives ? Is it not our wisdom 
to secure a title to the favor and friendship of that God, 
whose watchful providence provides for the ravens of 
the valley, and therefore will much more tenderly re- 
gard the cries of his own children? Have we many 
restless appetites and turbulent passions in the gratifi- 
cation of which we are capable of but low and mean 
delights, which, when ungoverned, are the source of a 
sad variety of pain and torment, and which, when under 
proper subjection to the more exalted powers of our 
nature, our reason and conscience, are capable of an- 
swering the most important purposes in life ? And is it 
not our wisdom to hearken to the salutary prescription- 
of God, in the regulation of our appetites and passions, 
placing them only upon such worthy objects as he has 
pointed out, and exercising them only in that degree 
which he allows : that they may be improved as the 
happy instruments of promoting religion in our souls, 
refining theni to a godlike lustre, and producing plea- 
sures, even in the pilgrimage of life, that are worthy 
of our rational and immortal nature, especially, when 
we farther consider, that the soul is capable of vastly 
nobler pleasures, than what can be suggested by passion 
and appetite, and more piercing pains than the body L* 
expose:! to suffer. As long as the spirit within as re- 
mains firm and unbroken, wc sink not under the infir- 
mities of the body and the calamities of life. Strong 
resolutions supported by the testimony of an approving, 
conscience and the smiles of a reconciled God- and tlje 



i2S 



REASONABLENESS 03T SERVING GOD. 



animating prospect of an incorruptible crown of glory, 
can struggle through any outward distress ; " hut a 
wounded spirit who can hear?" What can heal the 
wounds that are made hy sin and guilt, or inflicted by 
the hand of an angry God ? In vain does the awakened 
sinner strive to loose his guilty fears amidst the hurry 
of business or the mad intoxications of sensual pleasures, 
These are hut miserable comforters, which, instead of 
assuaging, will only encrease his pain. Religion alone 
prescribes the effectual remedy, and points out the skil - 
ful physician, who alone can bind up the broken heart 
and remove the spiritual maladies, under which our 
souls languish. Nay, he can not only heal the dange- 
rous wounds that sin has made, but he can cause the 
broken bones to rejoice, and fill the soul with joy and 
peace in believing. And can any thing be more becom- 
ing our mournful condition as sinners, ready to sink 
under the frowns of a holy, sin avenging God, than a 
speedy application to the blood of sprinkling for par- 
don, and to the influences of his grace, for the sanctifl- 
cation of our natures ? Can any thing be more reasona- 
ble, than to consecrate ourselves to the service of that 
God, who has made this glorious provision for the re- 
storation of our fallen nature to his favor and friend- 
ship ? 



But farther, has the soul many excellent powers and 
faculties, which, when rightly improved, render it capa- 
ble of a sublime and rational happiness, not only in this 
life, but also, when the body is laid in ruins in the 
grave ? And what is the right use of these powers and 
capacities, which tends to perfect our nature and make 




m 



EEASONABlEtfESS OF SEHYltfG GOD. 



329 



us happy ? Is it any other, than what the service of 
God requires ; the exercising of them in the duties of 
piety, righteousness and sohriety? Any other use of 
them is vain and trifling, and will leave us in a misera- 
ble condition at last, when we must appear before the 
righteous judge of the universe* to render an account 
of our improvement of the talents committed to our 
trust, and receive according to the deeds done in the 
body. Here we sojourn but a few days ; but an ever- 
lasting eternity depends upon our diligence and fidelity 
in the service of God, while we are in this state of trial. 
We must shortly remove into the invisible world* where 
nothing can stand us in stead, but the favor and friend- 
ship of that God, whom we must serve in this life, if 
we expect the manifestations of his love in the next.— 
The happiness of our souls in the coming world will de- 
pend upon the gracious habits we have contracted in 
our embodied state. " He that is holy at death shall be 
holy still, and he that is filthy then shall be filthy still." 
The prevailing disposition, which the soul carries with 
it into the invisible world, shall continue through eter- 
nity, rendering it meet, for an inheritance with the saints 
in light, or for everlasting banishment from the presence 
of God. The consequence of this is, that the service of 
God, in this imperfect state, is the most wise and ra- 
tional conduct, agreeable to the nature of mankind, dic- 
tated by the powers and faculties of our souls and bo- 
dies, and excellently calculated to promote your perfec- 
tion and happiness. "With good reason therefore, does 
an inspired aposile beseech us by the mercies of God, to 
present our bodies anfl souls a living sacrifice, holy and 



T 2 




330 




K £ A 3 ON ABIENE S S OP SERVING GOD, 



acceptable unto God; and enforce his tender exhorta- 
tion by this powerful argument, because it is our reason- 
able service. 

APPLICATION. 

1. Hence we may learn our obligations of gratitude to 
God for the gospel of our Lord Jesus, and the method 
of salvation through Mm, 

If the service of God is highly reasonable in itself, 
and of unspeakable and everlasting consequence to a 
rational creature* we can never sufficiently prize the 
christian religion, from which we derive the clearest 
knowledge of our duty, the most encouraging motives 
and arguments to comply with it, and the most satisfac- 
tory account of the method by which our sins may be 
pardoned and our immortal souls saved from everlast- 
ing destruction. Being founded in the adorable perfec- 
tions of God, and perfectly accommodated to the rational 
nature of man, and to his miserable and helpless condi- 
tion, as a fallen guilty creature, it carries with it evi 
dent characters of a divine original, which should en- 
dear it to the affections of the human race. God having 
spoken to us in these last days by his only begotten son, 
has distinguished us not only from the heathen nations, 
who were left to search out their duty by the faint glim- 
merings of the light of nature, but also from his ancient 
people, who were favored with a considerable degree of 
divine revelation. The precepts of Christianity contain 
a complete and infallible directory for the behaviour of 
a reasonable creature towards God, his neighbour and 




KEASONABLENE 




SERVING GOD. 




himself ? * and his duty is explained and enforced upon 
the conscience by considerations and arguments, which 
were never sufficiently known before. Here we see the 
glory of the divine nature shining in the face of his only 
begotten son, and the different claims of his justice and 
mercy satisfied in the death and sufferings of the Saviour 
ef sinners, " through which he can be just, and the jus- 
tifier of them that believe on him," {( Here mercy 
and truth have met together ; righteousness and peace 
have kissed each other."* While we are called as fallen 
sinners to the exercises of faith and repentance, and a 
life of holy obedience to the precepts of the gospel, God 
has been pleased to give us the most encouraging assu- 
rance, that our sins shall be pardoned through the atone- 
ment of his son, and that our imperfect services shall 
not only be accepted, but also rewarded with an incon- 
ceivable and eternal weight of glory. And can we, my 
friends, consider ourselves as guilty sinners, justly ex- 
posed to the righteous vengeance of an offended God, 
and liable every moment to be sentenced to everlasting 
destruction ; and then view with attention, the astonish- 
ing mercy and grace of the gospel method of salvation^ 
without hearts overflowing with love and gratitude, and 
feeling the constraints of divine love, powerfully engag- 
ing us to consecrate our souls and our bodies, our time 
and our talents, to the service of that God and Redeemer, 
by whom we are delivered from hell and destruction, and 
are raised to the hopes of a glorious immortality ? 



PS. LXXXV. 10. 



mm 




S0KABI.E-NE3S 0~E SEHVIKG GOD, 



%. Permit me therefore, my friends, to exhort and beseech 
you, by the mercies of God, to consecrate yourselves to 
his service, as your most reasonable duty* 



We appeal to your own consciences, that power 
which God has given you to pass a judgment upon your 
own actions, whether it is not the most reasonable thing 
in the world, that you should serve him with your souls 
and your bodies, which are his. Has he made you to 
know more than the beasts of the field and wiser than 
the fowls of heaven ? Has he given you reason, by which 
you may reflect upon your own conduct and look for- 
ward to the consequences oi your actions ? And will 
you, notwithstanding, act and live, as if you were pos- 
sessed of no higher capacities than the beast s that perish. 
What end can this glorious distinction of your nature 
above the visible creation around you answer, but to 
sink you deeper into destruction, if it be not improved 
according to the directions of God in his service ? Shall 
the dull ox know his owner, and the sluggish ass, his 
master's crib, at which he is fed ; and shall man, the 
lord of this lower creation ; man, who was formed after 
the image of his Maker, prostitute the exalted facul- 
ties and previliges of his rational nature to the ignoble 
service of sin and Satan ; and forgetting his divine ex- 
traction and heavenly distinction, content himself with 
a transitory and sordid portion on earth, without aspi- 
ring after glory, honor and immortality ? It is in the 
service of God alone, that our rational powers can find 
a proper employment, their greatest enlargement and 
their highest perfection. It is vice, that degrades and 
enslaves human nature and perverts and destroys its 




REASONABLENESS 0E SERVING GOB. 3S3 

noblest powers. If we would desire to be happy, let 
us not take the direct course to make ourselves misera- 
ble ; but let us consider, and shew ourselves men, that 
God has not given us reason and understanding in vain. 
He has shewn us what is the good and acceptable will 
of God, wherein our truest happiness consists and how 
we may obtain it. Let a principle of gratitude and self 
preservation therefore operate with a commanding influ- 
ence upon our hearts, engaging us in his service. Shall 
God do so much for our salvation ? and shall we do 
nothing for ourselves ? Shall the adorable Trinity con- 
sult for our happiness, contrive and execute the asto- 
nishing plan of our redemption ? And shall we remain as 
careless and indifferent, as if we had no souls to save or 
loose ? How shall we answer it to God and our own con- 
sciences, if we refuse to serve him ? "Is not his favor 
life, and his loving kindness better than life V 9 Can we 
be happy without an interest in his everlasting love ? 
And shall we not he engaged to seek it above all things 
in that way which he has appointed ? 



Fain would we, my friends, prevail with those of our 
people, who have never yet sincerely devoted themselves 
to the service of God, to do it without delay, and to 
proceed no farther in that dangerous road that leads 
down to destruction. Stronger arguments we cannot 
use. We beseech you therefore by the mercies of God and 
Christ, which yearned over you with infinite tenderness 
and compassion, when our degenerate nature lay buried 
in the ruins of our fall : by the unparalleled love of our 
heavenly father, which provided the ransomer in hi* 
pwn bosom 3 and gave up the son of his love to the tor 




tures of crucifixion for our sakes ; and by the sceptre 
of his grace, which he holds out with amazing long 
suffering and patience to guilty rebels, entreating them 
to lay down the weapons of their rebellion and to accept 
of salvation by a Redeemer : "We beseech you by the me- 
mory of the most benevolent person, and the most ge- 
nerous friend, that ever lived ; by all that he did and suf- 
fered to redeem us from a vain conversation in the 
world when he trod the wine press of the fathers wrath 
alone, and groaned and died upon Mount Calvary : AVe 
beseech you at once by the sceptre of his grace, and 
the sword of his justice, by which his incorrigible ene- 
mies will be slain before him : we beseech you by the 
regard you have for your immortal souls, and all your 
hopes of future happiness ; by the expectations of that 
important day, when the Lord shall be revealed from 
heaven ; by the terrors of a dissolving world, and the 
awful sentence with which that grand solemnity shall 
be closed ; we beseech you by all these arguments of 
love and terror, that you yield up yourselves to God a? 
alive from the dead ; and that you serve him with fide- 
lity, till the latest hour of your lives. Thus alone shalJ 
we be able to meet our descending judge in the glori- 
ous triumphs of his grace, and be acknowledged by him 
as his servants and friends, who shall reign with him 
in everlasting glory, ' 



SERMON XVII. 

THE HIDDEN LIFE OF A CHRISTIAN, 



col. in, a. 

For ye are dead, and yonir life is hid with Christ in (xod 

It is one of the inestimable blessings of the gospel 
of Christ, that it has in a great measure removed that 
impenetrable cloud which hung over the invisible worlds 
and perplexed mankind with inexplicable doubts about 
their future existence. The doctrine of a future state 
of rewards and punishments, which is so peculiarly com- 
fortable to the good man, amidst the storms and calami- 
ties of life, is set in the clearest light by the gospel ; 
which greatly strengthens our obligations to an holy 
life, at the same time that it assures us, that our labour 
shall not be in vain in the Lord, but shall meet with 
a bountiful reward of grace from the liberal master 
whom we serve. If this is but the beginning of our ex 
istence ; if we are designed for an eternal duration, and 
hope for the approbation of our judge, when the time 
of our trial is over ; both reason and revelation assure 
us, that we must live with a constant reference to eter- 
nity, and maintain such a conduct as will tend to pre- 
pare us for the business and employments of the hea- 
venly state. Now the gospel of Christ has pointed out 
the temper and behaviour, which alone can qualify us 





3o6 THE HIDDEN XIFE OF A CHRISTIAN* 

for an admission into the joys of the New Jerusalem^ 
and has cut off every presumptuous hope of entering 
into the kingdom of heaven, and of seeing the face of a 
reconciled God, unless we are born again and cultivate 
an universal holiness of heart and life. The voice of 
reason too is the same. If heaven is our native coun- 
try and our home ; if we are strangers and sojourners 
on earth ; is it not reasonable, that we should lay up our 
treasures there, and set our affections on things above 
and not on things on the earth ? If we are by the interpo- 
sition of Jesus Christ, incorporated into a glorious society 
of pure and exalted spirits, who shine in the beauties of 
holiness, under him as our spiritual head ; should We 
not live as citizens of heaven, the members of that 
illustrious community, and maintain an habitual corres- 
pondence of sentiment, temper, and character? Now 
there cannot be a more proper motive to engage us in 
such a conduct, than that which is suggested by the 
apostle in our text : viz. That as christians we profess 
to be dead to sin and the world, and to depend upon Je- 
sus Christ as our spiritual head, for the sacred influen- 
ces of his grace, to begin and carry on a divine life in 
the soul, until we be prepared for eternal life and bles- 
sedness. For thus stands his argument : Set your af- 
fections on things above, and not on things on the earth : 
" for you are dead, and your life is hid with Christ in 
God." It may be reasonably expected of christians, 
that their attachment to the great and glorious views 
of the invisible and eternal world, where Jesus Christ 
sitteth at the right hand of God, should moderate their 
regards to the transitory state ; as they are by profes - 
sion dead, with him to the world and sin, and they de- 



THE HIDDEN I.IEE OE A CHRISTIAN. 



337 



rive from God a principle of a new and better life, 
through Jesus Christ, the head of divine influences, and 
the author and finisher of their faith. Hence the lives 
of all true christians are said " to he by faith in the Son 
of God;" and they are animated and encouraged to 
such a conduct, by what the apostle adds in the follow- 
ing verse : " When Christ who is our life, shall appear, 
then shall ye also appear with him in glory. 5 ' When he, 
who is the great spring of our celestial life, shall appear 
in all the pomp and splendors of his final triumph, then 
shall you also appear with him in glory, and make a 
part of that bright and illustrious assembly, which he 
has redeemed by his death, and which he will form into 
a. lustre and perfection, suitable to the glorious relation 
under which he will then acknowledge them before the 
assembled universe. A 

The words of our text then contain a short but com- 
prehensive description of the temper and life of every 
real christian, which we shall endeavour more particu- 
larly to explain. 

1. The true christian is said to be dead ; dead to sin, and 
to the world. , 

When he is enabled by divine grace to mortify the 
deeds of the flesh, so that the dominion and tyranny of 
sin is broken in the soul, he is said in the language of 
scripture to be dead to sin. " How shall we, who are 
dead to sin, live any longer therein."* This is farther 
explained in the 7th verse. " He, that is dead, is free* 




338 THE HIDDEN JLIEE OE A CHRISTIAN. 

from sin ;" and again in the 11th verse : " Likewise 
reekon ye also yourselves to be dead unto sin, but alive 
unto God, through Jesus Christ our Lord." By a simi- 
lar figure, those who continue under the unbroken do- 
minion and tyranny of corruption are said to be dead in 
sins and trespasses; not that either the one or the 
other expression should intimate that he is as incapable 
of moral action, as a man, that is under the power of 
natural death, and so is incapable of the actions and 
operations of natural life. We are not to torture and 
strain the metaphorical expressions of scripture, to such 
an unjustifiable height, as could not be vindicated, in 
the explanation of any other book ; but endeavour to 
fix our eye upon the general sense of the expression ; to 
which w r e are safely conducted either by the scope and 
design of the sacred writer, in the place, or by more 
plain and parallel passages. Now the plain and obvious 
meaning of the phrases under consideration is no other 
than this ; that the man that is dead in sin, is so far 
under the dominion of sin and corruption, that he cannot 
live without the habitual practice of it, until a change 
is wrought in his heart, by the spirit of God, 66 whereby 
old things are done away, and all things are become 
new." And we are said to be dead to sin ; not when 
we have arrived at an unsinning perfection in holiness, 
to which the best of christians never attain on this side 
the grave, until, in their dissolution, the last act of 
sanctification passes upon the soul \ but when by the 
grace of God, we are so far delivered from the reigning 



Rom. vi. 2. 



THE HIDDEN IIFE OF A CHRIS TIAX. 



339 



power of sin, and so effectually convinced of its ruinous 
tendency and consequences, that we cannot any longer 
indulge ourselves, in the allowed and habitual commis- 
sion of it. This makes the expression sufficiently plain, 
when we add, that those, who live in the habitual prae^ 
tice of sin, are proceeding with dangerous steps, in the 
road to eternal death ; but those, who are dead to sin, 
and live in the habitual practice of holiness, are delivered 
from the fears of eternal death, and are making a safe 
and comfortable progress, in the way to everlasting life 
and glory. 

But the true christian is also dead to the world : by 
which is meant, that he is no longer under the govern- 
ment of worldly affections. Although he cannot but de sire 
the good things of this life and it is an essential part of 
his duty, as connected with others, by the most import- 
ant relations of human society, to have a proper and 
reasonable regard to them ; yet he does not seek them 
as his chief good, does not pursue them as his happiness 
and dare not sacrifice his conscience to obtain them. 
While the men of this world « can rise early and sit up late, 
and eat the bread of carefulness" to encrease their earthly 
possessions, or even breakthrough the sacred restraints 
of reason and religion, of honor and conscience, for the 
sake of them, and content themselves with such a por- 
tion for their immortal spirits; the true christian, ha- 
ving obtained the knowledge of a more exalted happi- 
ness, enjoys the accommodations of this life with an 
indifference becoming his hopes of a better, and with an 
attachment that is consistent with his resignation to the 



3*0 



THE HIDDEN XIFE OP A CK1USTXA5. 



will of God when they arc removed from him, by any 
calamitous dispensation of his providence. All its sinful 
pleasures, he renounces as inconsistent w ith his peace and 
the hopes of the favor and friendship of his God ; itsinno* 
cent and lawful pleasures he endeavours to use with 
caution and discretion, and its calamities he does not 
anxiously dread, but rather endeavours to consider them 
as the wise and salutary expedients of his heavenly fa- 
ther, to prove and strengthen his graces, to mortify his 
remaining corruptions, and to quicken his aspirations, 
and endeavour after a solid and substantial happiness, 
large as his wishes and lasting as his immortal spirit. 
Thus is he crucified to the world, and the world to him, 
as all those irregular appetites, which are generally de- 
nominated worldly aflections, are in some good degree 
mortified in him. Thus is the christian dead to sin, and 
dead to the world ; and we may add, that he endeavours 
to live daily in the near views of death, that he may "be 
always in readiness for his great change. 

2. But notw Wis tan ding this, the christian is said to he 
alive ; alive unto God and divine things, arid in daily 
expectation of eternal life, 

Being quickened by a principle of divine life, wrought 
in his soul by the regenerating influences of the spirit 
of grace, he is alive unto God, and unto righteous- 
ness ; endeavouring to maintain lively affections to- 
wards God and Christ. Tenderness of conscience in 
matters of sin and duty, and a ready disposition to 
comply with his eternal obligations to piety and de- 
votion, to charity and justice, to temperance and so- 




THE HIDDEN XIEE 01" A CHRISTIAN. 3U 

bricty, to humility and self-denial. He has a lively re- 
lish for those exercises of religion., which are insipid 
and disgustful to the men of this world ; and being enligh- 
tened by the spirit of wisdom, he enjoys a sacred and 
unalterable pleasure, in contemplating the marvellous 
discoveries of divine love, which are made in the won- 
ders of creation, providence, and redemption. The ex- 
ercises of devotion are his most agreeable entertain- 
ments, and the care of his soul and his eternal interest 
his principal employment. While others are addressing 
themselves with eager unsatisfied desires to the objects 
of time and sense and enquiring with a restless solicitude, 
"who will shew us any good?" The language of the 
christian's heart is, " Lord, lift thou up the light of thy 
countenance upon me." Let unthinking mortals dress 
up to themselves an imaginary happiness, which is ever 
flying before them, or which, if enjoyed, leaves them as 
unsatisfied as before ; I envy them not their labour nor 
their pleasure i I have not thus learned the Lord ; I am 
pursuing an happiness, which both reason and scripture 
assure me, will answer my most enlarged expectations, 
which will continue to afford unutterable delight when 
this world, with all its delusive scenes, is no more. — 
Thus is the christian, though dead to sin and the world, 
alive unto God and divine things, and carried forward 
in the spiritual life, by the animating prospect of a crown 
of righteousness and life. 

3. The life of the Christian is said to he hidden and con- 
cealed from the view of mankind. 

Although it is the unquestionable duty of the chris- 
tian, 46 to let his light so shine before others, that they 




3*2 THE HIDDEN XIFE OF A CHRISTIAN, 

seeing his good works," may be induced from the ami- 
able example to glorify our heavenly father ; yet so 
blinded is the world, so inattentive to that which consti- 
tutes the real dignity of human nature and the crown- 
ing excellency of the christian character ; that it often 
happens, that those who are in reality, the excellent 
ones of the earth, are passed over unnoticed and disre- 
garded by a blind mis-judging world, like an unpolished 
diamond, whose intrinsic value is unknown to a careless 
or ignorant observer. They, who are precious in tho 
sight of God, the infallible judge of moral excellence, 
have been frequently esteemed as the vilest of men, 
treated as the off-scouricgs of human nature, and perse- 
cuted with an unchristian rage, for those very things 
which should have secured to them the approbation and 
esteem of every rational creature. So that it does not 
appear to the world in general, what the true christian 
is now, any more than to himself, what he shall be, 
when Jesus Christ, his life, shall come in his glory. — 
This may, in some measure, arise from the nature of 
those christian graces, that constitute the most substan- 
tial and valuable parts of their character ; such as faith 
and love, humility and meekness, patience and resigna- 
tion, moderation and self-denial, which generally de- 
light in solitude, are not calculated to attract the notice 
of the world or the applauses of popularity, and which 
have but little in them to excite the admiration and 
gaze of a mis-judging multitude. Add to this, that the 
humble christian, conscious of his own failures, and 
pressed down under a mortifying sense of his own infir- 
mities and corruptions, cannot be very solicitous about 
appearing eminently good in the eyes of others. He is 



THE HIDDEN 1IFE OE A CHRISTIAN. 3i3 

more concerned about that honor that cometh from God ? 
than that which cometh from man. His principal study 
is integrity of heart and life, that he may secure the ap- 
probation of his heaYenly father, who seeth in secret. — 
While hypocrites make clean the outside of the cup and 
platter, and are extremely solicitous to appear well in the 
eyes of the world 3 his principal attention is employed in 
the cultivation of the internal temper of his mind, which 
is open to the inspection of the heart-searching God alone 5 
and this is one reason, why the christian's spiritual life 
is so often hidden from men, and the internal beauties 
of his mind are passed over and disregarded by an un* 
distinguishing multitude. Besides, the envy and preju- 
dice, and ill-will of others, will dispose them to rob hini 
of his just share of commendation, to call bis brightest 
virtues by an injurious name, and to aggravate his real 
miscarriages and blemishes to an unchristian height ; 
lest the lustre of his graces should too far eclipse their 
own, or that they may find a wretched apology for their 
own vices, in the unhappy falls and miscarriages of the 
christian. The world is always ready to take more no- 
tice of the faults of a good man than of his virtues ; and 
both may be sometimes so much blended together, as to 
make it extremely difficult to ascertain his true charac - 
ter, which will contribute not a little to the obscurity of it, 
Add to all this, tbat virtue and goodness often lose their 
honor in this world, by being buried in the obscurity of 
the christian's condition in the world ; at the- same time 
that the distresses of his poverty and the straitne-ss of 
his circumstances, render him incapable of exercising 
many graces, which would signally distinguish his real 
character, was he not deprived of an opportunity of dls~ 



3,44 THE HIDDEN llFfi OF A CHRISTIAN, 

playing them before the world. These things being con- 
sidered, it should not seem strange, that some of the 
best of men, who may be eminent for all the branches of 
the christian temper, and maintain the divine life with a 
comfortable vigour in their souls, may, notwithstanding r 
be so much hidden from the world as to pass unnoticed, 
and it may be, hated aud despised. 

But the christian's life is not only hidden from the 
world, with respect to that part which he passes in this 
state of trial ; but the future part of it is also concealed 
both from them and himself also. It doth not yet ap- 
pear what he shall be, when the time of his complete 
redemption shall come. " Eye has not seen nor ear 
heard, nor has it entered into the heart of man to con- 
ceive/' the grandeur and glory, the happiness or dura- 
tion of his eternal life. An impenetrable veil covers 
the glories of the invisible world, through which no 
mortal eye can penetrate. While we are imprisoned in 
flesh and converse only with embodied spirits, we are 
unable to form the least adequate conception how we 
shall live in an unembodied state, nor what satisfactions 
we shall enjoy in conversing with pure immaterial spi- 
rits. And hence that eternal life, which the christian 
is heir to, is, also a hidden life. 

4. The Christian's life is hid with Christ, in God, 

When he had accomplished the arduous work of our 
redemption, he went " to his father and our father, to 
his God and our God." There he is hidden from mor- 
tal view, and with him the first springs and principles 



THE HIDDEN XIFE OF A CHRISTIAN* 345 

<*£ the christian's spiritual life, which flow from him as 
their sacred source. Although the effects of his glo- 
rious grace may be in some measure discerned both by 
the believer and by others ; yet the first principle of it 
is hidden with Christ, with whom is the residue of the 
spirit, whereby he can quicken the wretch that has been 
long dead in trespasses and sins, and raise him to new- 
ness of life. And he is not only the author, but also the 
finisher of our faith. He not only implants a saving 
faith in the soul, whereby it is brought to lay hold 
on him as the Lord his righteousness for justifica- 
tion in the sight of God, but he also, by the con- 
tinued aids and influences of his holy spirit, maintains 
and cherishes the sacred principle, and carries it on 
from one degree of strength unto another, until it final- 
ly terminates in the vision of God. Bid not he, that 
begins a good work of grace in the soul, carry it on to 
perfection, through all the different stages of our sane- 
tification, or did he suffer the operations of his quick- 
ening spirit to be interrupted ; the christian's spiritual life 
and vigor would as certainly decay, as the rivers would 
be exhausted, when the streams from whence they i!ow 5 
are cut off. And as it is by these hidden spriogs of 
grace, that the spiritual life is maintained and supported, 
it is properly said to be hidden with Christ. And it is 
said to be hidden with Christ, in God; on account of 
that spiritual union and communion which subsists be- 
tween God and the believer. (( He that dwelleth in love, 
dwelleth in God, and God in him."* We live in God, 
when those holy and devout affections, which are im- 

*1, John, iv. 16. 

: x % 



8*6 THE HIDDEN X.IFE OE A CHRISTIAN.? 

planted by the spirit of grace, are directed to hint a§ 
the object of all our hopes and our happiness when we 
find the greatest satisfaction, in contemplating the glo- 
rious discoveries he has made of his perfections through 
a Redeemer, and enjoy the reviving smiles of his coun- 
tenance and the copious supplies of his grace, to srength- 
en us for the duties and trials of the spiritual life, and 
for the enjoyment of himself in glory. 

And as our spiritual life is hidden with Christ as the 
author and preserver of it, by the continued influences 
of his grace ; so is the perfection of it in glory hidden 
with him as the purchaser and preparer of it. He paid 
down his life as a ransom for us, and humbled himself 
linto death that he might obtain a right as our Redeemer 
to bestow eternal life upon his children ; and " he has 
gone before us to prepare a place for us> that where he 
is, we may also be" to behold his glory. Hence he says 
66 my sheep are mine, and I give unto them eternal life 
so that when Christ, who is our life shall appear to be 
glorified in his saints and to be admired in all them that 
believe, they shall also appear with him in glory. His 
presence in the ordinances of his church is the support 
of his children during their minority on earth, and all 
the communications of his grace have no other tendency 
or design, than to prepare them for an introduction into 
that glorious kingdom, where he will bestow upon them 
the crowns of righteousness and life, which he has laid 
up for them. 

And as our future happiness shall consist in the im- 
mediate, eternal, aed uninterrupted enjoyment of God. 



THE HIDDEN 1IPE OF A CHRISTIAN. o*T 

** whose favor is life, and whose loving kindness is bet- 
ter than life our eternal life is said to be hid with 
Christ in God. " In his presence is fulness of joy, and 
at his right hand are pleasures for evermore." The full 
fruition of the ever-blessed God, is the sura and sub- 
stance, the perfection of a creature's happiness. To be- 
hold the unrivalled glories of our exalted Redeemer, to 
be admitted to the open vision of God, to enjoy the un- 
interrupted smiles of his countenance, and to feel our- 
selves inconceivably happy in the incessant manifesta- 
tions of his eternal love ; this, this is life indeed! This 
is the christian's life that is hidden with Christ in God. 



APPLICATION. 

1. Hence we see, wherein the essence of true religion eon- 

sists. 



As the design of all true religion is to prepare us 
for the final enjoyment of God in heaven, by making us 
holy in heart and life ; that man's religion, which con- 
sists in external forms and ceremonies, in an idle parade 
of words and shew, without correcting his heart and 
mending his life, is beyond all perad venture vain and 
worse than vain. There never was, nor ever will be any 
other measure of the happiness of a rational creature, 
than its conformity to the moral image of God. If our 
happiness consists in living with a God of unspotted pu- 
rity, and with angels, that shine in the beauties of holi- 
ness, and « the spirits of just men made perfect how 
is it possible in the nature of things, that we could enjoy 
any satisfaction even in heaven, without a disposition 
wrought in us by the spirit of Qod, and attempered by 



3i8 THE HIDDEN LIFE OE A CHUISTIAS. 

the sacred operations of his grace, for the business and 
the employments of the celestial inhabitants ? " Ex- 
cept a man be born again, he cannot see the kingdom 
of God," and " without holiness no man shall see the 
Lord." But in order to this, we must be dead unto sin, 
before we can be alive unto God, or entertain any rati- 
onal hopes of living with him. The power of sin must 
be mortified in the soul, for while we are the servants 
of sin, it is in vain for us to pretend, that we are the 
servants of God ; for nothing renders us more unlike to 
him, who is essential purity ; nothing can make it more 
impossible for us to love him, who is unspotted holiness, 
or to delight ourselves in the contemplation of his ado- 
rable perfections. So certain is it, that we must be dead 
to sin and to worldly affections, which are enemies to 
God, before we can have any rational hope, that our life 
is hidden with Christ in God. We appeal to every per- 
son's own conscience, to the unalterable reason of things, 
and to the infallible testimony of God, whether it be pos- 
sible for an unholy soul, to enjoy the smiles of an holy 
God, " who cannot look upon sin, but with the utmost 
abhorrence." And shall we, my friends, harbour that 
in our bosoms, or practise it in our lives, which will 
inevitably banish us from the presence of God and 
Christ and from all the joys of eternity ? Shall we not 
rather guard against it with the most constant and dili- 
gent attention ; fly from every appearance of evil, and 
cultivate that universal holiness of heart and life, which 
will prepare us for heaven and bring us to God, the 
judge of all ; to Jesus the mediator of the new covenant ; 
to an innumerable company of angels, and to the spirit * 
of just men made perfect ? 



THE HIDDEN UFE 01? A CHRISTIAN. 



349 



2. From this discourse we see our obligations to Jesus 
Christ. 

He died to purchase our deliverance from eternal 
death? and « bore our sins in his own body, that we be- 
ing dead unto sin, might live unto righteousness/' Our 
spiritual and eternal life is hidden with him, being the 
purchase of his precious blood and the operation of his 
efficacious grace. So that in every view, he is the great 
author of our salvation, and the adorable object of our 
highest praises. Shall we not then call upon our souls, 
with all the pow ers of our nature to magnify the Lord 
our Saviour, and ascribe « blessing and honor, and glory 
and power unto him that sitteth upon the throne, and 
to the Lamb forever?-' 




3. But have we, rraj friends, any rational grounds to 
conclude, that we are dead unto sin. and alive unto 
God 9 



Do we indeed hate sin under all its appearances, even 
when it promises pleasure or honor or worldly advanta- 
ges : And do we love the Lord supremely w ith that pre- 
dominant fervor, which he demands ? Do the strongest 
desires of our souls tend to him as the centre of all ex- 
cellence, and the fountain of all our hopes ? Does our 
love to God, our faith in Christ, and our hopes of eter- 
nal life, make us die daily unto sin and to the world ? 
Do they quicken, guard and elevate our souls, animate 
our duties, warm our devotions and raise us above the 
world and its transitory enjoyments ? Do we feel our 
principal delight in the service of God, in conversing 



550 THE BIDDEN XIFE O? A CHRISTIAN. 

with him by prayer and meditation and praise, and in 
the performance of those duties, which have a tendency 
to reform our hearts and refine our souls to a godlike 
lustre ? If this is our character, we have all the evi- 
dence we can desire, that our life is hidden with Christ 
in God, that the spiritual life is begun in the soul by the 
influences of his grace, and that he that has began this 
good work will carry it on to perfection. And let us 
therefore, go on in our way, rejoicing in God our Sa- 
viour, and growing in grace, while we are looking by an 
eye of faith to our exalted Redeemer, for the continual 
supplies of his grace, and the aids of his spirit, to 
strengthen us for every good work and to perfect holi- 
ness in his fear. 

But have not some of us reason to fear that this is 
not our character ; that we are not dead unto sin and 
the world, and alive unto God ? that the spiritual life 
is not yet begun in the soul? If your own consciences, 
any friends, testify against any of you this day, that this 
is indeed your melancholy condition ; be entreated, as 
you regard your immortal souls ; as you prize an inter- 
est in the blessings of the Redeemer's purchase ; as you 
value the favor of God, which is life, to give yourselves 
no peace, until you have reason to hope better concern- 
ing your spiritual state. While you wait upon God in 
the ordinances of his appointment, plead with him for 
the renewing and sanctifying influences of his holy spirit, 
to mortify your in-dwelling corruptions, to create you 
anew to good works in Christ Jesus, and to enable you 
to serve him in newness of life. Delay not a matter of 
such importance* It is your life ; it is your happiness : 



THE HIDDEN XIFE 01? A CHRISTIAN. oBl 

For " except a man be born again, he cannot see the 
kingdom of God." And may the God of all grace 
quicken us all to this most necessary of all concerns* 
and begin and carry on his own work in our souls, un- 
til we be finally brought to the uninterrupted enjoy- 
ment of himself in glory. 



SERMON XVIII. 

NTERING IN AT THE STRAIGHT GATE 



XUKE, 23-2*. 

Then said one unto him, Lord, are there few that he 
saved*} And he said unto them, strive to enter in at the 
straight gate, for many, I say unto you, iviU seek to 
enter in, and shall not he ahle. 

We are not particularly informed, who it was, that 
asked this curious and uninteresting question, of our 
Lord: hut it is prohahle from the decency of the man- 
ner, in which it was proposed, that he was one of our 
Lord's professed disciples. But whoever he was or 
whatever were his views in the interrogation, it was 
certainly a matter of mere curiosity, and of no real ad- 
vantage to the enquirer. Hence our Lord waves giving 
a direct answer to the fruitless enquiry, and thereby 
tacitly reproves his presumption, in desiring to know 
the hidden things of God with which he had no concern, 
but in the place of it gives him, in common with those 
that were present, an admonition, which was of infinitely 
more advantage to them, as tending to their own par- 
ticular salvation. « Strive to enter in at the straight 
gate, for I say unto you that many shall seek to enter 
in and shall not he ahle." As if he had said, I am not 
come to answer such fruitless enquiries, as these, which 



EXTSKING IX AT THE STRAIGHT GATE, 353 

are only suggested by an idle curiosity, and which when 
resolved, would have no influence on your own salvation, 
but I am " come to seek and save those that w ere lost 
therefore I exhort you to <s strive to enter in at the 
straight gate." For I, w ho am to preside at the judg- 
ment of the last day, assure you that many shall seek, 
who shall not he able, to enter " many shall say to me, 
Lord, Lord, have I not prophesied in thy name and in 
thy name done many wonderful works and even east 
out devils in thy name ; but I will declare to them, I 
know you not, depart from me, ye w orkers of iniquity." 
But however it may fare with others, with whom you 
have no concern, my admonition is to you to " strive to 
enter in at the straight gate. Do not imagine that the in- 
estimable privilege of entering in at the straight gate., 
which I have told you before, leads to life eternal, is to 
be obtained by a few lazy endeavours or inattentive 
wishes you must use the utmost possible endeavours, 
employ the most vigorous exertions of both body and 
mind, and even against the most virulent opposition. 
If you expect to enter into life eternal, you must strive 
w ith all your might and in good earnest, for through many 
tribulations, the righteous themselvesare scarcely saved, 
and thus you must all enter into the kingdom of Heaven | 
Si for it suffereth violence, and the violent take it by 
force." 

In conformity w ith this, the christian life is frequemV 

ly compared, with the greatest propriety and elegance, 

to fighting, running and wrestling exercises that re 

quire the greatest exertions of the active powers, both 

of body and mind. The metaphor, w hich our Saviour 

V % 



35* EXTERIXG IX AT THE STRAIGHT GATE- 

uses in our text, is evidently borrowed from the Roman 
and Grecian games, where none made any considerable 
figure, but such as had been previously inured to them 
by the closest application and the severest exercise. 
Consequently our Saviour's idea, of striving to enter 
in at the straight gate, must imply our exerting our- 
selves with vigour, and our using our constant and 
earnest endeavours, to obtain the salvation of our souls 
and an admission into the kingdom of heaven. 

Saints and sinners, the regenerate and unregenerate, 
high and low, rich and poor are all equally concerned in 
this admonition of our Lord : for whether they are, or 
are not in a state of grace, and have experienced the 
saving operations of the spirit of God, by winch they 
are made new creatures, or are yet in tbe " gall of bit- 
terness and bonds of iniquity," they have all equally im- 
mortal souls, and should use their utmost endeavours 
to secure their salvation, or to gain their admission 
into the straight gate, that leads to life eternal. 

Our divine Redeemer never gave an injunction, which 
was not authorised by the principles of infinite wisdom, 
for he was the wisdom of the father ; and hence he has 
enforced the exhortation in the text, by the most cogent 
reasons. " Because many shall seek to enter in and shall 
not be able." Many will seek it, in a careless and indif- 
ferent manner, as if it was a matter of course, that the 
gates of heaven should be expanded for their reception, 
whenever they shall be pleased to say, " Lord, Lord, 
open unto us ;" many will seek it in consequence of 
their own imaginary righteousness, without any depen- 



EXTERIXG IX AT THE STRAIGHT GATE. 355 

dence upon the righteousness and atonement of a Re- 
deemer for their pardon and justification : many will 
seek it on principles of their own devising, without 
regarding those that are fixed hy infinite wisdom and 
revealed in tiie gospel ; jand many more will trifle with 
the calls of the gospel, and put off their repentance and 
amendment of life, until their day of grace shall he 
over ; until they are called to their final reckonings 
for which they have made no preparation. 

The entrance into heaven is said in our text to be 
through a straight gate, doubtless in respect to the 
many difficulties and obstructions, that attend the work- 
ing out our own salvation, or finally gaining admission 
into the Paradise of God. The way of error and vice is 
said to be wide and the gate to final destruction is 
broad ; because it is easy for our corrupted natures to 
find and pursue it : but the ways of righteousness and 
life are represented as straight and narrow, on account 
of the many difficulties we must encounter, the enemies 
we must subdue, and the hardships we must sustain in 
the heavenly road. By the metaphorical expressions 
of a gate and a way, our Lord considers the happiness 
of heaven under the notion of a glorious mansion, to 
which there is a certain narrow way that leads through 
a straight gate, intimating thereby the difficulties and 
struggles of the spiritual life, occasioned by our cor- 
ruptions : As he says on another occasion, " In my 
father's house are many mansions, and I go before 
you to prepare a place for you." And the apostle John, 
using the same metaphor, says blessed are they that do 
his commandments, that they may have a right to the 



556 EST TEEING IN AT THE STRAIGHT GATE* 

tree of life, and may enter in through the gates into the 
city. 

In the farther prosecution of this subject I shall en- 
deavour to shew through divine assistance, 

I. What is implied in striving to enter in at the straight 

gate. 

II. The dreadful consequences of not striving, 

III. The happy consequences of striving effectually . 

IV. What connection there is hetween an unconverted 
sinner's striving, and his obtaining eternal life. 

V. Why many, that seek to enter in, shall not be able. 

I shall not det ain you with the discussion of all these 
points, at the present time, but only request your at- 
tention to them, as they occur and God gives us an op- 
portunity. 

I. What is implied in striving to enter in at the 
straight gate, 

1. Striving signifies that some vigorous effort is to be 
used for some important purpose. There is no need 
of a vigorous effort, where there is no labor to be sus- 
tained, no opposition to be overcome. No man strives, 
in any propriety of language, to do any thing, that is 
easily within the reach of his abilities. No man strives 
to lift a straw. The very idea of striving pre-supposes 



ENTERING IN AT THE STRAIGHT GATE. S57 

some difficulty and opposition in the execution. This 
is the case with the Christian. There are great aud 
numerous difficulties lying in his way, and many tri- 
bulations, through which he must enter into the king- 
dom of heaven. Principalities and powers, and spi- 
ritual wickednesses in high places the devil, the world 
aud the flesh, are not to he overcome by a few lazy en- 
deavours, and a few cold ineffectual wishes. It will 
cost the christian many a struggle, and many a groan 
before he be proclaimed a conqueror at last, and crown- 
ed with a crown of glory 

2. Striving to enter in at the straight gate implies 
farther, that a man believes, that although it may be 
attended with labor and difficulties, yet still it is a mat- 
ter of so much consequence in itself and of so much 
consequence to him, that it is worth all the labor that 
it may cost him. As no man will knowingly 66 spend 
his money for that, which is not bread, nor his labor 
for that, which profiteth not," he cannot be persuaded 
by all the arguments in the world, to " strive to enter 
in at the straight gate," as long as he believes that the 
gospel is but a " cunningly devised fable," that there is 
no salvation proposed in it, that is worthy of his accep- 
tance, or that he can do very well without it. If he can 
be induced to strive to enter into the straight gate, he 
must be previously awakened to some sense of his sin, 
guilt and misery, and of the necessity he is under of se- 
curing the salvation of his immortal spirit, by comply- 
ing with the prescriptions of the gospel. The gospel is 
a remedial institution, and considers the human race, 
not as righteous, but as sinners, apostate, degenerate 



55$ ENTERING IN AT THE STRAIGHT GATE. 

and guilty creatures, justly obnoxious to the wrath of 
God. It is in this view that mankind are considered in 
the gospel, as involved in a state of sin, condemnation 
and ruin. And no person can be supposed to use his 
endeavours to obtain deliverance from this state, or to 
have a part in that salvation which the gospel reveals, 
while he remains in a state of carnal security, or has no 
sense of his misery, as lying under guilt, condemnation 
and alienation from God. The doing of any thing at all, 
although it cannot be properly denominated striving, 
with a view to obtain a deliverance from wrath and the 
dreadful consequences of sin, must necessarily imply, 
that the person, who does so, believes himself to be a 
sinner, and as such justly exposed to the indignation of 
heaven, and that no labor and pains, which he can be- 
stow, will be too much for the accomplishment of so 
desirable an object. 

3. Striving also implies, that a person earnestly de- 
sires an interest in the salvation revealed in the gospel 
by Jesus Christ. Desires always go before endeavours, 
both in temporal and religious matters. A man's stri- 
ving, or using his endeavours, to obtain riches, pleasures 
or preferment, supposes his heart to be set upon these 
things ; for otherwise he would give himself but little 
trouble about them. And this is evidently true of all 
our endeavours in religion, or our striving to enter in 
at the straight gate into life eternal. All efforts of this 
kind evidently suppose that we sincerely desire to ob- 
tain salvation; nor will any man strive as he ought to 
do, unless his desires are strong and vigorous, in some 
proportion to the apprehended importance of the end 



ENTERING IN AT THE STRAIGHT 6AT«. 359 

proposed ; nay, unless he believes that the salvation of 
his soul is of more consequence to him than the posses- 
sion of the whole world. For he that postpones the 
salvation of his soul to the acquisition of any thing that 
this world can bestow, cannot be said, with any pro- 
priety of language, to strive to enter in at the straight 
gate, 

& This striving implies the U3e of proper means and 
care and diligence, to be rightly informed concerning 
the way of salvation and to guard against fatal errors in 
this respect. For certainly we cannot be said to strive 
to enter in at the straight gate, into life eternal, if we 
are unsolicitous to enquire, where or what is that nar- 
row way that leads to the kingdom of heaven. There 
is but one way of salvation, and that is what Christ, 
and his apostles have taught mankind. He says, that 
he was " the way, the truth and the life, and no man 
comes to the father but by hiuu" His apostles taught 
the same doctrine, of whom it was said, ff these men are 
the servants of the most high God, who shew us the way 
of salvation." They pointed out the same road and 
taught the same doctrines, which they had learned from 
him, and therefore assure us, that " there is one faiths 
one baptism, one Lord, and one God and Father of ns 
all." There is therefore, as certainly but one true 
faith, or one true gospel, in the faith of which we are 
to be saved, as there is but one God, and one Redeemer, 
But this way of salvation may be mistaken by those 
who are careless and negligent about it. And if there 
are some things in the scriptures " hard to be under- 
stood, which the unlearned and unstable wrest to their 



$6$ ENTERING IN AT THE STRAIGHT GATE. 

own destruction," as they do other scriptures, and if 
there are some, (: who receive not the love of the truth, 
that they might be saved ; and that therefore God 
shall send them strong delusions, that they should be- 
lieve a lye, that they all might be damned, who believed 
not the truth," as the apostles of our Lord inform us ; 
nothing can be more certain, than that there is a possi- 
bility of mistaking this only way of salvation which our 
Lord has pointed out, through ignorance, inattention, 
prejudice or the turbulence and hurry of unruly pas- 
sions. And if there is this possibility of mistaking the 
Way of life, there arises a necessity of care and dili- 
gence to make ourselves acquainted with the funda- 
mental doctrines of the gospel, and to guard against 
dangerous and fatal errors in this respect. Nor can 
any man be supposed heartily to desire and earnestly to 
strive to enter in at the straight gate, unless he be so- 
licitous to find it. 

5. This striving supposes and implies in it earnest 
prayer to God for the sacred illumination of his spirit ; 
for his guidance and direction in the way of life ; for 
the pardon of sin and assistance in duty; for a^new 
heart and a right spirit; that he would purge our con- 
sciences from dead works ; create us anew to good works 
in Christ Jesus, and enable us to serve him in newness 
of life. Prayer is one of the most important means of 
striving to enter in at the straight gate ; and the ne- 
cessities of such feeble and helpless creatures would 
naturally point out this method of deriving assistance 
from a source that is inexhaustible, always at hand, 
reltdy to be opened for our relief, and can never fail in 



ENTERING IN AT THE STRAIGHT GATE. 361 

our extremities. And there are so many exhortations 
and encouragements to us for the constant exercise of 
this duty, in the same oracles* and so universally known, 
that it seems unnecessary to direct your attention to 
any particular one, on the present occasion. So that if 
any person restrains prayer before God> and abounding 
in his own wisdom, knowledge and strength,* imagines 
that he can, without divine assistance, work out his own 
salvation ; iind the Way to eternal life ; guard against 
fatal errors ; overcome the opposition and enemies, that 
stand in his way, and enter into the straight gate, in 
his own strength, he will find himself miserably mista- 
ken, and have reason to fear, least for his presumption 
he may be given up to strong delusions to believe a lye, 
and finally be excluded from the gates of the city of the 
new Jerusalem. 

6. Striving to enter into the straight gate, implies a 
resolute struggle against sin and temptation, and Avatch- 
fulness against the corruptions of our hearts, and a 
constant endeavour to avoid and forsake all those vicious 
practices, which God has forbidden in his word, and 
which bring down the wrath of heaven on the children 
of disobedience. For certainly that man cannot be 
said to strive to enter in at the straight gate, who does 
not endeavour to avoid those vices, against which the 
wrath of God is revealed from heaven, and which, if 
persisted in, would disqualify him for the joys of eter- 
nity. To live in the practice of any sin is so far from 
striving to enter into the straight gate, that it only 
qualifies for herding with those apostate spirits, who 

are for ever excluded from the new Jerusalem, 

Z 2 



S62 ENTERING IN AT THE STRAIGHT GATE. 

7. Bui to abstain from sin, is not of itself, sufficient 
to entitle us to an introduction into heaven. We must 
also conform to God's will, and perform whatsoever he 
has commanded us. And unless we are careful in this 
respect, we cannot be said with any propriety to be 
striving to enter into the straight gate. « Not every 
one that saith unto me, Lord, Lord, shall enter into the> 
kingdom of heaven, but he that doeth the will of my 
father, who is in heaven," said our Saviour, who came 
from the bosom of the father, and hath revealed him 
unto us. And this will be found at last to be the funda- 
mental laAV of his kingdom. One would think, that it 
was hardly possible for any person to deceive himself 
so much, as to imagine that he is really striving to enter 
into the straight gate, who is not endeavouring to com- 
ply with the known will of God. 

This striving plainly implies that we should abstain 
from every thing that would obstruct, and that we 
should comply with every thing that would promote, 
our eternal salvation. Yet it is far from our design to 
insinuate, that by all our obedience we could merit sal- 
vation, or that God was under any obligations, in point 
of either justice or equity to admit us into heaven, on 
account of any thing that w e could do in his service : 
for still we are but unprofitable servants, nay worse 
than unprofitable, for we are guilty creatures, and liable 
to the wrath and indignation of God, and if ever we are 
made partakers of eternal life, it must be acknowledged 
as the free and unmerited gift of divine grace, through 
our Lord Jesus Christ, who hath redeemed us from 
the curse of the law, and has introduced that righte- 



EXTERIXG IX AT THE STRAIGHT GATE. 363 

ousness, through which alone we can be justified in the 
sight of God. A dependence therefore on him as tlic 
mediator between God and man is implied in the very 
notion of our striving to enter in at the straight gate. 

8. Lastly this striving must be perpetual and perse- 
vering as long as it shall please God to continue us in 
this state of trial. For if any persons after having by 
thus striving escaped the grosser pollutions that are in 
the world, should afterwards return to their former 
careless and wicked way of living ; the apostle com- 
pares them to " the sow that was washed, returning to 
her wallowing in the mire." Nay he says of such persons. 
" that it had been better for them not to have known the 
way of righteousness than thus to turn from the holy 
commandment delivered unto them." 

If it should now be asked whether an unregenerate 
sinner can thus strive to enter in the straight gate ; I 
answer, yes. There is nothing that I have said that 
necessarily supposes a state of grace, that the person is 
born of the spirit and become a new creature by the re- 
generating grace of God. But if it should be farther- 
enquired, whether a sinner can be supposed thus to 
strive antecedently to any influence or operation of the 
good spirit of God upon his heart ? The answer is, by 
no means. The operations of the spirit of God are as 
extensive as the calls of the gospel, and none to whom 
the gospel comes are utterly neglected by this sacred 
agent. God is daily striving with sinful men, by his 
word and spirit and the works of his providence, awaken- 
ing them to a sense of their guilt and misery, anteee- 



364 



EXTEMNG IN AT THE STRAIGHT GATE* 



dently to tlieir striving cr doing any tiling towards their 
own salvation : so that when men are finally brought to. 
love God and to delight in his service, it is because he 
first loved them, awakened them to their duty and as= 
sisted them in the performance of it. Kay, so extensive 
and universal are the common operations of his grace, 
that he not only strives with those, who are excited 
thereby to strive for themselves, and to work out their 
own salvation with fear and trembling ; but he also 
strives with those who are so far from yielding to the 
operations of his grace that they are said, in scripture, 
to give, to resist, and even to quench the good spirit of 
God, until he, in righteous judgment leaves them to 
themselves, and gives them over to a reprobate mind : 
in conformity to his own threatning, « that his spirit shall 
not always strive with man/' 

II. The dreadful consequences of not striving to enter 
in at the straight gate. 

Striving to enter into the straight gate, or using 
our best endeavours to work out our salvation, and to 
obtain eternal life, is so necessary by the constitution 
of God, that without it we can never behold his face in 
mercy nor enter into his kingdom. However free the 
grace of God may be supposed to be, yet nothing can 
be more manifest, than that he has required something, 
some duty, to be done by us towards our own salvation, 
although nothing is required to be done in our own 
strength, or without the gracious assistance, which he 
is always more ready to afford than we are to pray for 
it. The contrary supposition would involve in it, the 



ENTERING IN AT THE STRAIGHT GATE. 365 

absurd assertion, that a man might share in the salva- 
tion offered in the gospel, without even believing it ; 
without being awakened to a sense of his guilt and dan- 
ger : without repenting of his sins and forsaking them $ 
without praying to God for a pardon, or for his holy 
spirit to enable him to comply with his prescriptions ; 
and although he is so far from mortifying his corrup- 
tions, that he daily indulges them, and continues to do 
so until the end of life. This is so monstrous a suppo- 
sition that no man in his senses can believe it. Striving, 
therefore, to enter in at the straight gate, is so essen- 
tially necessary, that without it, no man can see the 
Lord. And what does this imply ? What less, than the 
loss of eternal life, glory and felicity, the subjection to 
eternal punishment as sinners, together with an addi- 
tional weight of woe and misery, arising from our ne- 
glecting and despising the gracious calls and invitations 
of the gospel ? The straight gate is the only entrance 
into life, joy, glory and immortality ; so that not to en- 
ter in thereat, is to be banished from the presence of 
God 1 from the smiles of his countenance ; from the 
incorruptible inheritance and inviolable kingdom, which 
he has in reserve for his children. In heaven alone 
these things are reserved, and there is no access to 
them but by the straight gate ; and no person can ever 
taste of them, but those, who enter in through this 
straight gate and walk in the narrow way that leads to 
life. But the loss of heaven and of all the joys of im- 
mortality is far from being the whole consequence of 
not striving to enter in at the straight gate. This ex- 
clusion from heaven is followed by an immediate detru- 
31011 into bell, « where the worm dieth not and the fire 



366 ENTERING IN AT THE STRAIGHT GATE. 

is not quenched." As sinful creatures, we are exposed 
to condemnation by the just judgment of God. Nay, we 
are under his condemnation already ; being liable to 
death by our primitive apostacy from God, until we 
are delivered from it by the redemption purchased by 
Christ. For it is only " to them that are in Christ Je- 
sus, and who walk not after the flesh, but after the 
spirit, that there is no condemnation." Now, think 
with yourselves, what a terrible thing it is to fall into 
the hands of the living God, and to lie forever under the 
incessant manifestations of his eternal wrath. How 
holy a being is God ! how pure and immaculate is his 
nature ; how great is his abhorrence of sin , how deter- 
mined is his resolution ' to punish it, and how unlimited 
is his power to execute, whatsoever the rectitude of his 
nature, or the constitutions of his kingdom demand ! 
When the impenitent sinner continues to refuse the of- 
fers of salvation through a Redeemer, and unreclaimed 
by the means of salvation proposed in the gospel, and 
instead of being mortified becomes more and more ob- 
durate and hardened in sin, the Lord will swear in his 
wrath, that such abusers of his mercy shall never enter 
into his rest. Nay he has assured us that he " will be 
revealed from heaven in flaming fire, to take vengeance 
on all them that obey not the gospel of his Son/* How- 
ever foolish sinners may flatter themselves with the 
hopes of impunity and imagine that God will not pour 
out the fierceness of his wrath on the impenitent work- 
ers of iniquity ; yet they will find, that " God is not a 
man, that he should lie, nor the son of man that he 
should repent that his threatnings will as certainly 
be accomplished as his promises. There remains no- 



ENTERING IN AT THE STRAIGHT GATE, 367 

thing, therefore, for the impenitent workers of iniquity, 
who will not strive to enter into the straight gate, but 
the " blackness of darkness and everlasting banishment 
from the presence of the Lord, and the glory of his 
power when the miserable out-cast will find what a 
terrible thing it is to fall into the hands of the living 
God. 

And it is farther to be observed, that those who are 
favored with the gospel, and yet neglect to strive to enter 
in at the straight gate, will incur an additional weight 
of woe and misery, as despisers of the grace of the gos- 
pel. God has, in amazing compassion, opened a way 
of salvation and pardon, through the mediation, the 
death, and sufferings of his own Son, for guilty, lost and 
eondemned sinners. Nay, he has proclaimed it to all the 
world, that his grace is free to all that are willing to 
partake of it, that " whosoever will, may come to the 
waters of life and drink " that they may buy wine and 
milk, without money and without price.' 9 Now if yon 
neglect this method of salvation, and think that eternal 
life does not deserve your striving to enter in at the 
straight gate, you will not only remain under the guilt 
of all your other sins, but you will be also justly charge- 
able with the additional guilt of despising the goodness 
of God, even the riches of his goodness and patience ; 
and if so, what can be the melancholy consequence, but 
that you will thereby " treasure up to yourselves, ad- 
ditional wrath against the day of wrath, and the reve- 
lation of the just judgment of God." In conformity to 
this you find our Lord himself, who is appointed the 
future judge of the world, pronouncing a peculiar woe 



368 ENTERING IN AT THE STRAIGHT GATE. 

against the inhabitants of Chorazin, Bethsaida, and Ca- 
pernaum, where he had preached the gospel of his king- 
dom, and performed many wonderful miracles in attes- 
tation of his mission from the father, and assuring them, 
that because they, notwithstanding, continued impeni- 
tent and unreformed, it would be more tolerable for the 
inhabitants of Sodom and Gomorrah, those accursed 
cities, that were swept off from the face of the earth 
by an unparalleled destruction, than for them in the 
day of judgment. Hence also, you find the apostle Paul 
asking the awakening question, " How shall we escape 
if we neglect so great a salvation, which first began to 
be spoken by the Lord ?" " And if he that despised 
Moses' laws died, without mercy ; of how much sorer 
punishment think ye they shall be thought worthy, who 
have trodden under foot the blood of the Son of God." 
These are the dreadful consequences of not striving to 
enter in at the straight gate. They will not only re- 
main forever under the displeasure of God as sinners, 
but also be subjected to a peculiarly aggravated con- 
demnation, as despisers of that glorious salvation which 
is provided and offered in the gospel. 

Reserving the other heads of discourse for another 
opportunity, we shall conclude with a few reflections. 

APPLICATION. 

1. From what has been said, we see that the secu- 
ring of eternal happiness is not so easy a matter as many 
seem to imagine. They seem to treat it as a matter of 
amusement or a matter of course, that when they die 
they have nothing to do, but to step out of life into the 



ENTERING IN AT THE STRAIGHT GATE. 369 

new Jerusalem, without any pains or labor, or self-de- 
nial, without any intense application or rigorous exer- 
tion. Our Saviour, who certainly knew the way of life, 
enjoins us to strive to enter into the straight gate ; plainly 
implying, that the business of religion, the preparing 
the temper of our souls for the employments of heaven, 
is a matter of the utmost importance, and accompanied 
with great difficulties, requiring the most anxious con- 
cern, the most fixed resolutions, and the most vigorous 
exertions. The scripture metaphors of " lighting, run- 
ning, wrestling, striving, resisting unto blood, crucify- 
ing the flesh, cutting off a right hand and plucking out 
a right eye," by which the christian life is represented 
to us, must certainly imply continued exertion and care, 
and the most vigorous endeavours that we can possibly 
use, to prepare for the fortunes of that endless voyage j 
and by no means represent heaven as a mighty receptacle 
for the drones of this lazy and indolent hive. Yet there 
are many in the world, who, instead of making the sal- 
vation of their souls their principal concern, and the 
object of their most industrious endeavours, consider it 
rather as something which is beside the main business 
of life, something that is subordinate to the getting of 
riches, the encreasing of their fortunes, their honor or 
their power ; or what may be easily accomplished after 
they have indulged themselves in their amusements, their 
pastimes, and their sports. But such persons will find 
themselves miserably mistaken and disappointed, if they 
expect in this easy way to gain admission into heaven, 
into which we must enter through many tribulations, 
and into which the righteous themselves scarcely enter, 

after all their struggles, their mortification and their 

A 3 



S7d £NTERXH& IN AT THE STRAIGHT GATE* 

strivings in the christian warfare. Let none delude 
themselves witli the imagination, that they are in the 
way that leads to life eternal, while they live in this 
loose thoughtless and negligent manner, nor unless they 
strive in good earnest to enter in at the straight gate, 
as a matter of infinite concern to which, in comparison* 
all other things are of trivial consequence. 

Let me therefore exhort and entreat you all to lahour 
and strive to enter into the straight gate, that leads to 
eternal life. In temporal matters, if you lose your la- 
bour, your loss is hut small ; hut in this ; if you strive 
successfully; your gain is immense; no less than a 
crown of righteousness, an inviolable kingdom, " an in- 
heritance incorruptible, and that fadeth not away." 
You will be introduced to joys, which eye has not seen, 
nor ear heard, nor has it entered into the heart of man 
to conceive. And you have the greatest reason to hope 
for success. That merciful God, who pities you in your 
struggles in the spiritual warfare, who warns you to 
fly from the wrath to come, and exhorts and beseeches 
you, to seek Urst the kingdom of heaven, and the righte- 
ousness thereof, will be ever nigh to assist you by his 
grace, to uphold your goings, to lead you by his coun- 
sel, to crown you with victory, and " make you more 
than conquerors through him who lias loved you and 
washed you in his blood Go therefore in the strength 
of the Lord, « making mention of his righteousness" 
and truth, and depending upon his gracious promises, 
that if you " ask, you shall receive, if you seek you shall 
find, and if yOu knock, it shall be opened unto you." 
And if you thus strive to enter into the straight gate? 



IN AT THE STRAIGHT ©ATE, S7i 



and do his commandments* lie will never leave nor for= 
sake yon, but will give you « a right to the tree of life* 
and cause you to enter through the gate* Into the city** 
of our God and Redeemer* 



SERMON XIX. 

PREPARATION FOB DEATH, 



MAT. XXIV, 44. 

Therefore be ye also ready; for in such an hour as ye 
think not the Son of man cometh. 

The great business of life is to prepare for a com- 
fortable and happy conclusion of our work. And it is 
likely, that he, who thinks most on death, and keeps 
his great end closest in view, will be best prepared for 
his change. For by the blessing of God, this sacred 
study has a happy tendency to make us more careful of 
our time, and more diligent in improving it for the best 
of purposes. It will make us more vigorous and indus- 
trious in seeking to obtain those virtuous habits and gra- 
cious qualifications, which alone can prepare us for fu* 
ture happiness. For universal experience proves, that 
the near prospect of death, maizes all, both good and 
bad, more serious, and more thoughtful of themselves 
and another world. This makes the men of piety and 
religion much wiser than ever they were before in any 
part of their lives, and better judges of the value of 
time, and of the worth of their immortal souls. And in 
what affecting language do the most stupid and careless 
sinners express their awful apprehensions of an unknown 
eternity, and their contempt of the vanities of this world, 



PREPARATION FOR DEATH. 



373 



for which they had bartered away their souls. "What 
would they not then give, to escape the torments of hell, 
and to obtain the glories of heaven? And why this 
mighty change in their sentiments ? Is it not evidently, 
because they are brought to consider with seriousness 
and attention, the inconceivable difference between this 
and the coming world ? And surely then, the study of 
death, which transmits us from time to eternity, must 
have the same happy tendency to engage us to secure our 
title to " the inheritance with the saints in light." If the 
near views of eternity can awaken the careless and se- 
cure sinner, and animate the pious christian to more 
ardent aspirations after heaven and happiness ; the pro- 
per consideration of death must have the same effect. 
For this places us on the verge of time, and brings eter- 
nity near in view ; because of the great uncertainty of 
the hour of our dissolution. Reason and revelation 
teach us to consider death as near at hand, in as much 
as we know not but this night our souls may be requi- 
red of us. Thus our blessed Saviour commands in our 
text ; (( Be ye also ready ; for in such an hour as ye 
think not, the Son of man cometh." 

"We propose, through divine assistance, to assist your 
meditations on this subject, by considering, 

I. "Wherein our readiness or preparation for death con- 
sists. 

II. "Why we should always be in readiness to die. 
I. Wherein our preparation for death consists. 



374 PREPARATION POR DEATH, 

Our preparation for death may be considered either 
as habitual or actual ; the first, indispensably neces- 
sary to our future happiness | the other, most desirable 
for our support and comfort in death. We shall con% 
sider both, and shew wherein they consist, 

i. Wherein does our JiaMiual preparation for death 
consist* 

It must be allowed by all, that no man is habitually 
ft for death, who is not also prepared for heaven. Now, 
the sacred oracles require it of us, as a necessary quali- 
fication for heaven, that we " be born again,, horn of 
the spirit, created anew unto good works in Christ Je- 
sus ?* and be renewed in the spirit and temper of our 
Blinds. Or in other words, our habitual preparation 
for death or for heaven consists in that saving change, 
which the spirit of God works on the hearts and lives 
of his children ; whereby all the powers and faculties of 
the soul are renewed, and holy and divine dispositions 
are implanted in the heart, which draw forth the de- 
sires towards God and Christ, and discover themselves 
by a conversation becoming the gospeL 

Hence, this habitual preparation for death, must Im- 
ply such a conformity of temper to the whole will of 
God, that the understanding of the person, who has ex- 
perienced this saving change, is enlightened in the 
knowledge of Christ. The gospel ministry, which was 
Instituted among men, to open their eyes, and to turn 
them front darkness to light, by the spirit of God, has 
answered this important end to those that are b&m 



PREPARATION FOR DEATH, 



375 



again through the word of truth. They are brought to 
have lively and affecting views of divine things, which 
counteract the former apprehensions* by which the soul 
was kept bound in sin ; so that the influence of light in 
the mind prevailing, their practical judgment is altered, 
and the objects of their faith appear the greatest reali- 
ties. They have just and scriptural views and appre- 
hensions of the divine perfections, together with the 
most humbling thoughts of themselves, and the deepest 
conviction of sin and guilt. Discerning and mourning 
over the corruption and deeeitfulness of their hearts 
and the badness of the principles, upon which they gene- 
rally acted before, they are persuaded, that in them- 
selves they are " poor and wretched, and miserable and 
blind and naked," justly exposed to the divine displea- 
sure, unable to atone for their sins, or to deliver them- 
selves from hell. And together with these views of 
their sin and danger, they have been brought to see, 
that God was willing to receive them into favor through 
his Son ; and that Jesus Christ was in every respect 
qualified to become such a Saviour as they stood in need 
of. That their ignorance may be removed by that 
prophet sent from God ; that their guilt might be ex- 
piated by his sacrifice and atonement ; that their souls 
may be washed in his blood, and purified by his spirit ; 
and that this victorious captain of their salvation was 
both able and willing to rescue them from tyranny, and 
to bring them into liberty and glory. And from a 
thorough conviction of the necessity they lay under* to 
apply to him for salvation, (which can be procured by 
no other, for them,) they have been brought to accept 
#f him on the terms of the gospel. They have been 



376 



PREPARATION FOR DEATH. 



led by the spirit of God to view with attention, wonder 
and gratitude, the treasures of wisdom and knowledge 
of grace and glory, which are lodged in the great Me- 
diator, and which are sufficient for the supply of all 
their wants, be they ever so great or numerous ; and 
hereby they are brought deliberately, cordially, and 
willingly to comply with the glorious proposals of peace 
and pardon, that are made through him in the new co- 
venant. And thus, 

Their wills are renewed and changed as well as their 
understandings. Thus that " carnal mind, which is en- 
mity to God," and will not submit to his wise and good 
laws, is removed ; that unwillingness, which the unre- 
newed sinner discovers, to come to Christ, to take his 
yoke, to crucify the flesh, and to part with a right hand, 
or right eye, some darling sin, for ids sake, is power- 
fully conquered ; and they are made a willing people in 
a day of Christ's power. Those that are born of God 
have every high thought, that exalteth itself against 
the knowledge of Christ, brought into subjection to 
him ; and all their prejudices against God and divine 
things being removed, they cheerfully submit to his 
laws, and to the self-denying terms of the gospel. They 
chuse God for the portion of their inheritance, Jesus 
Christ for their Saviour and Redeemer, in all his glori- 
ous characters and offices, and the holy spirit with all 
his gracious influences for their sanctifier and comforter. 
The general determination, upon which they act, is to 
promote the glory of God, and to obtain his favor ; and 
hence they expect it only in the way, that God has pre- 
scribed, and on the terms, that he has proposed. 



PREPARATION TOK l)EATIf» 8#f 

And farther, as they are renewed in the whole man, 
(he affections and passions, which in the unregenerate 
are prevailingly set on earthly objects, are in them en- 
gaged for God and divine things. Although these will 
operate in different degrees, in different persons, accord- 
ing to their various natural constitutions, tempers, edu- 
cations or customs ; yet as they make an essential part 
of our frame, it is impossible hut that they will in some 
measure foe expressed with a matter of such importance 
as religion must appear to be. Love to God is the 
ruling principle in their heart, although it may in many 
instances be greatly obscured by an irregular degree of 
self-love, or too strong an attachment to earthly profits, 
pleasures and honors. Although they may not have 
arrived at full assurance of the divine favor, which in- 
flames the christian's love to God more than any thing 
else ; yet the views which they have of God as infinitely 
the most amiable and glorious being, as daily loading 
them with the common blessings of his providence, and 
the special privileges of the gospel ; as reeoneileafole to 
sinful men, and accessible through a Redeemer ; will 
diffuse delight and love through their souls, which will 
daily encre&se as they advance towards the full assu* 
ranee of faith. And the blessed Jesus appear to them 
"the chief among ten thousand and altogether lovely.' 5 
It is also another branch of their character that they 
love the holy spirit, the author of the spiritual life, who 
communicates to them the foretastes of heaven, by 
whom the love of God is shed abroad in their hearts, 
and by whom they are sealed till the day of redemption. 
And it is natural for those, who love the adorable 

Trinitv, and feel themselves happv in the communiea. 

"B 3 



PREPARATION TOR DEATH. 



tions of the divine favor, to be enlarged with ii diffuse 
love and benevolence for the whole human race, and 
more especially for the household of faith. In propor- 
tion as they are renewed and sanctified, their hearts 
are melted down into tenderness and compassion, and 
Warmed with love and charity. Hence they long for op- 
portunities of doing good ; for a greater degree of ac- 
quaintance with divine and spiritual things ; for a 
greater conformity to the image of Christ ; more love 
to him ; more delight in his service $ more enlarged com- 
munications of grace ; and greater advancements in the 
spiritual life. And thus all the other affections of their 
souls are regulated by this, and act in subordination to the 
great end, which their love to God and man prompts 
them to pursue. And lastly 

In consequence of this renewed and divine temper and 
frame of mind, the general tenor of their conduct is 
such as the gospel requires. Persuaded of the necessity 
of forsaking every sin of every kind, and convinced of 
their own weakness and inability, they resolve in the 
strength of divine grace, that they will have no more 
to do with the unfruitful works of darkness, but will 
yield themselves to God as alive from the dead, and 
employ their members as instruments of righteousness. 
Hence their principal activity and vigor is spent in 
pleasing God, in laying up their treasures in heaven* 
in endeavours to grow in grace, and to prepare for that 
state of holiness and happiness, into which they hope 
soon to be translated. Thus they endeavour to live as 
strangers in this world, travelling to the new Jerusa- 
lem, the city of their King, their Father and their God, 



^SEPARATION SOE DEATH. 



379 



revving him with their souls and their bodies on the road^ 
and adorning his doctrines in all things. 

These things constitute the principal part of the cha- 
racter of those that are horn of God, and that are ha- 
bitually prepared for death and judgment, heaven and 
eternity. And nothing short of this can constitute an 
habitual preparation for death. " For except a man be 
born again, he cannot enter into the kingdom of 
heaven."^ And none but those that love God can be 
happy in his presence ; and none can love him, but those 
that are like him ; a»d nothing can make us like him* 
but the impress of his own holy image on our hearts 
communicated in regeneration. And therefore this con- 
formity to God, and nothing else, can make us habitu^ 
ally prepared for death, or for heaven ; the happiness of 
which consists in tjie perpetual enjoyment of the lovjp 
of God, 

% But besides this habitual readiness for deaih 9 there i$ 
also an actual readiness, which consists in the lively 
exercise of grace at the season of death. 

The vigorous and lively exercise of those gracious 
habits and principles which are formed in the soul at 
its conversion, and by which it is habitually prepared 
for death, is what constitutes an actual readiness to die. 
The natural fear of death is in a great measure con- 
quered by an ardent love to God and Christ ; a lively 
faith in the Redeemer ; a realizing view of heaven } 



{i^Q PREPARATION *0R DEATH. 

and a longing desire after perfection in holiness and 
happiness. For .that which most of all reconciles the 
humble christian to the thoughts of his dissolution is 
the firm persuasion, that he is going where all the 
great and precious promises of the new covenant, shall 
be completely fulfilled $ where he shall be discharged 
from the tedious warfare of mortality ; where he shall 
be delivered from every thing, that could tempt to of- 
fend his God 5 and where he shall exult forever in the 
manifestations of Ids eternal love. These exercises and 
prospects gild the horrors of death ; disarm it of its 
sling, and make it assume the appearance of a friendly 
and welcome messenger, dispatched from heaven, to re- 
lieve us from pain and misery, and to bring us in safety 
to our father's house. This makes the lively christian 
desirous " to depart and to be with Christ, which is 
far better." So that if we would be prepared and in ac- 
tual readiness for our removal from time to eternity, 
we should every day we live, endeavour to cultivate that 
faith and hope, that love and hcavenly-mindedness, 
which alone can raise us above the fears of death. 
And for this purpose, we should endeavour always to 
maintain on our minds a lively sense of death as near 
at hand, that we may be as much under the influence 
of this thought, as if the physician or judge had passed 
the sentence upon us. For by habituating ourselves to 
consider death as near approaching, we shall never be 
much surprized with it ; but whensoever our Lord 
comes, we shall be found watching. And we should 
also think often on the glorious inheritance, which God 
has prepared for his children, and on the grounds of 
hope that we have, of an 'Interest m it. For a realizing 



PREPARATION FOR DEATH. 



381 



persuasion of this will make us willing "to be absent 
from the body that we may be present with the Lord," 
with whom we shall be joint-heirs of " an inheritance, 
incorruptible, undefiled and that fades not away."— 
And above all, it should be our constant and daily pray- 
er to God, that he would make us both habitually and 
actually ready for Our dissolution ; that he w ould sup- 
port and comfort us in this solemn and critical hour ; 
and enable us to perform this last act in life in such a 
manner, as would reflect an honor and credit on our pro- 
fession of Christianity. God alone can strengthen and sup- 
port us in the last struggles of nature, and this severe con- 
flict with the last enemy. And therefore we should 
look to him for this gracious assistance, which he is 
ever ready to communicate to his children. This is the 
actual preparation for death, which arises from the 
vigorous and lively exercise of grace implanted in re- 
generation, which can administer comfort in a dying 
hour. And therefore it is vastly different from that 
with which many poor ignorant careless souls launch 
into eternity ; viz : a prayer made by a minister in 
their chamber; a transient ejaculation or two amidst 
the pangs of death ; or the bequeathing to acts of piety 
and charity the money which the dying sinner could no 
longer spend in sin and folly. Men may think what 
they w ill of these things, and depend upon what prepa- 
ration they w ill, but certain it is, if there be an eternal 
world to come, the most important business we have to 
transact in life, is to be thus habitually and actually 
ready to die. 



PREPARATION FOR DEATH. 



II. Why should we be always prepared for death ? 

Because the time of our dissolution is to us entirely un- 
certain* 



In such an hour as we think not, the Son of man 
cometh. Our times are in the hands of God, and 
our continuance in the body depends upon his sove- 
reign pleasure. To him, who is the God of the spirits 
of all flesh, it belongs to determine how long our souls 
shall live and act in these clay tabernacles, and when 
our bodies shall return to the dust, and our spirits to God 
who gave them. He, " in whom we live, move, and have 
our being," holds our souls in life as long as he pleases, 
and then takes away our breath, so that we die and re- 
turn to the dust. Now, we have no lease of future years 
from the great disposer of life ; no certainty of a month, 
a day, or an hour, to live : but may be dispossessed of 
these houses of clay at a moment's warning. We see 
that death carries us off the stage at every age and pe- 
riod of life. Some pay but a transient visit to our world, 
and close their eyes almost as soon as they have beheld 
the light. Others arc hurried away as soon as their 
reasoning powers begin to unfold ; and the tender blos- 
som is nipped before it is fairly opened. How suddenly 
are our fondest expectations from a beloved relative 
blasted, and all our hopes of their future usefulness dis- 
appointed, by the rude relentless hand of death ? How 
many are surprised by the sudden and unavoidable stroke 
of death, in all their bloom of youth, or in the midst of 
their prospect of many happy days and years to come ! 
Those very persons, that we beheld in the morning 



PREPARATION P0R DEATH. 



flourishing like the grass in all its pride and verdure, 
we have seen cut down and withered hefore noon. The 
seeds of innumerable diseases are sown in our feeble 
constitutions, which grow and strengthen there, until 
they at last break out with such irresistible violence, 
as baffles the physician's skill and the force of medi- 
oine. So that the man, who may be to day in his full 
strength, wholly at ease and quiet, with his breasts full 
of milk, and his bones moistened with marrow, may be 
in a very short time groaning under acnte pains, and 
struggling in the agonies of death. No age nor condi- 
tion in life is a sufficient security against the sudden 
and unexpected attacks of this last enemy. The human 
body is a curious and delicate machine, composed of in- 
numerable tender parts ; any of which being violently 
shattered and broken, may bring on the sudden and una- 
voidable dissolution of the whole. So that while we 
may be presuming upon the firmness of our constitu- 
tions, death may be secretly unpinning the clay taberna- 
ele, or approaching with hasty steps, to execute his 
awful commission upon us. How often does it happen, 
according to the parable, that while men are blessing 
themselves, in the survey of their ample possessions, and 
the smiling prospects of future happiness, that very 
night their souls were required of them. If therefore 
the time of our death is so exceedingly uncertain, that 
we cannot promise ourselves another hour to live : 
what can be more reasonable than to be always pre- 
pared for that solemn change ? Surely if it is a matter 
of any consequence to be prepared for death, it must be 
extremely foolish to neglect it upon the uncertain ex- 
pectation of having time enough before us for this pur* 



38* 



PREPARATION FOR DEATH. 



pose ; when we know not whether we have a single 
hour. And how much more absurd must it appear* 
when we consider that an endless eternity of inconceiva- 
ble happiness or misery depends upon it. Our future 
state, into which we are removed by death, will be de^ 
termined by our conduct while we are here, and our 
temper when we leave the world. For " as the tree 
falleth so it lieth." Those that are prepared for death, 
shall be happy through eternity ; but those that are 
filthy then shall be filthy still, and shall be consigned 
to that place of torment, from whence there is no re- 
demption. It is impossible for a good man, who has 
complied with the terms of the gospel covenant ; who 
loves God, and makes it his constant care through the 
whole of his conduct to please God, and is thus prepared 
for death, not to be happy in another world. Because 
he carries with him the very ingredients of happiness. 
And it is equally impossible for a careless unrenewed 
sinner, under the power of sin disaffected to God, and 
unprepared for death, to go to heaven, or to be happy 
there. Every one goes to that place he is most fit for ; 
to that company, which he most resembles in the ha- 
bitual temper and disposition of his soul at death. And 
if death makes such a solemn and awful change in our 
condition, and removes us either into joys inconceivable 
and full of glory, or into torment lasting as our immor- 
tal spirits, and exquisite beyond all present imagina- 
tion ; what madness can equal that of neglecting to pre* 
pare for this important hour, on which the fate of our 
souls through an endless eternity depends ; especially 
when the Son of man has assured us that he will come 
at such an hour as we do not think ? Prudent men would 



PREPARATION FOR DEATH* 3S* 

kot venture a matter of any considerable consequence 
to their health or estate upon so uncertain a foundation* 
And why would they venture the weight of their eter* 
nal salvation upon so precarious a footing, as the un- 
certain expectation of future months and years to pre- 
pare for death. From all this then we see with how 
much reason our Saviour urges us to be always ready 
for our dissolution, from the consideration of the un- 
certainty of life. f* Be ye therefore also ready ; for in 
such an hour as ye think not, the son of man cometh." 

Other arguments to enforce the exhortation in our 
text might be easily adduced, were there any necessity 
for them ; but contenting ourselves with this mentioned 
in our text, we shall now proceed to the 

APPLICATION. 

i, From the method, in which we should jwepare for 
death, we see the absurdity of those methods which 
many take to rise above the fear of it. 

Some endeavour to banish the thoughts of death en- 
tirely from their minds ; and then it is no wonder that 
they are not afraid of what they will never allow them- 
selves a moment's leisure to meditate on. And thus 
they evade the last hold that religion can have on dis- 
solute minds. Others, who now and then spend a 
thought or two on death at certain intervals, yet con- 
sider it as at a very great distance; as an evil day 5 
which they are willing to put far from them ; ant! 
therefore conclude, that it is time enough to begin to 
prepare for it, when it comes nearer to them, Som? 

c s 



386 



PREPARATION FOR DEATH, 



again grow insensible to their dissolution from the ex- 
ample of tiiose who out of a false affectation of courage 
pretend to despise it ; as if they had therein a fortitude 
Superior to others, when it is fool-hardiness and rash- 
ness in the highest degree not to be afraid of this king 
of terrors. Others take refuge in a mere moral con- 
duct, without any regard to the peculiarities of Chris- 
tianity, whereby it differs from natural religion ; as if 
discharging the duties which we owe to one another in 
our different relations were sufficient to atone for their 
monstrous and ungrateful neglect of the blessed Re- 
deemer, through whom alone there is salvation. And 
others support themselves in the neglect of preparing 
for death, from some confused and extravagant notions 
of the mercy of God in Christ, without considering on 
what terms that mercy is offered in the gospel $ or that 
justice, wisdom and holiness are other attributes as es- 
sential to the divine nature as mercy. But the time is 
fast approaching, which will effectually discover the 
vanity and absurdity of all these methods of banishing 
the thoughts of death from the mind. There is no safe 
way to rise above the fears of death but by an habitual 
and actual preparation for death and heaven. 

2. Does our preparation for death consist in the cultiva- 
tion of that temper and conduct, which make us like to 
Christ % How foolish then is the judgment of those, 
who think they have more than time enough to prepare 
for their removal into another world % 

They indeed acknowledge that life is exceedingly 
short, an hand's-breadth, a vapor ; but little do they con- 



PREPARATION FOR DEATH. 



38r 



sider Low much is to be done in this short, uncertain 
space. All our time here is little enough to acquire 
the knowledge of God, to learn his will, to subdue our 
corruptions, to break the power of vicious habits, to ac- 
quire those of yirtue and goodness, to form our degene- 
rate souls into a resemblance of God, and to prepare 
ourselves by a course of holiness for a state of happi- 
ness and perfection above. These are exercises for 
which we have naturally but little fondness ; and there- 
fore time, industry and perseverance, with the aids of 
the holy spirit are absolutely necessary to overcome the 
difficulties, which occur in them. The danger and 
slipperiness of our path require our attention and care, 
lest we stumble ; the assaults and allurements of our 
enemies demand resolution and fortitude, lest we be 
tempted to turn aside ; and the length of our journey, 
and the shortness of our day loudly call upon us to set 
out early, lest the night of everlasting darkness over- 
take us. Little then do those persons, who think they 
can soon prepare for death, consider the power of their 
corruptions, the weakness of their resolutions, the in- 
veteracy of evil habits, or the malice, the cunning and 
activity of their spiritual enemies. And little do they 
consider how much they provoke the blessed God to 
withhold the influences of his holy spirit, without which 
they cannot prepare for death, by their ungratefully re- 
jecting his present offers, and their squandering away 
their precious time in folly and sloth. Our time is 
long enough for all the useful purposes of life, to ac- 
quire those habits of virtue and piety, which will be the 
foundation of future happiness. But we have not an 
hour to loose in vanity and sin. 



&83 PREPARATION FOU BEATS. 

5. Will the Son of Man come in such an hour as we think 
not 6 } Hoiv strange is it that mortal beings who must 
die, should so seldom think of deaths 

This is such a degree of stupidity as perhaps nothing 
can exceed, unless it he, that some of the human race 
are foolish enough to make a jest of dying; which ar- 
gues a most desperate and dangerous state. Yes, some 
are so exceedingly hardened by a long continued course 
of folly and ignorance, that the sight of certain death 
cannot make them tremble. They cannot, or will not, 
direct one thought beyond the grave : or if they do, 
they are so unaccustomed to meditation, that gives them 
pain, and so they dismiss it. They have contracted this 
melancholy aversion to serious reflection and meditation, 
by long disuse of it, and by giving themselves up to the 
pursuits and pleasures of the present world ; and of all 
the bad habits to which men are enslaved, there is per- 
haps none that is more dangerous, or that exercises a 
more uncontroulable tyranny over the minds of man. — 
The most awakening dispensations of divine providence 
cannot excite them to consider their latter end. They 
will take no warnings, hear no admonitions from the 
word nor spirit of God, nor from their best friends : but 
they will shut their eyes against the most eminent dan- 
gers ; stop their ears against the loudest calls of divine 
providence, whether personal, public, or private i dis- 
regard the plainest and most awful threatenings, and 
despise the chastening of the Lord, till sudden and in- 
evitable ruin overtakes them. It seems as if nothing but 
the flames of hell could make them feel ; and nothing 
but the terrors of the Anal judgment can make them 



PREPARATION X'OR DEATH. 



389 



tremble. But then, alas! reflection comes too late. — 
O! may God awaken such to consider tlieir latter end, 
and to attend to the things that belong to their eternal 
peace, before they be finally hid from their eyes, and 
they be consigned to that place of torment from whence 
none are ever redeemed. 

4h. Will the Son of Man come in such an hour as we 
think not % Let us he excited hereby to improve our re- 
maining time, so as to he always habitually and actu- 
ally prepared for death. 

Can you, my friends, say upon just grounds, that you 
are ready for the coming of your Lord ? Have you that 
renewed temper of mind, that holy conversion, which 
has been described ? If you have, you may wait with 
patience for that joyful messenger, that will bring you 
to your father's house above. But if you have no rea- 
son to trust, that you are ye* prepared for the solemn 
change, be persuaded and exhorted to improve the short 
remainder of life, for this most important of all pur- 
poses. Consider that much of your time is already spent, 
and how little yet remains, God only knows. Can you 
bear the thought, that you should yet go on to trifle 
with God and religion, with your souls and eternity ? 
Can you bury your talents in the ground, when you have 
an awful account to give of your improvement of them ; 
when so much is to be done for God in the world, and 
while your own salvation is not yet secured ? Would 
you not be at pains to avoid everlasting burnings and to 
obtain inconceivable happiness ? These are not points 
ftf nice and fruitless speculation. No : they are eter- 



390 



PREPARATION FOR DEATH, 



nal realities ; and you will find that beyond all pcradven- 
iure, your lot will be in the lake that burns with fire and 
brimstone, if you trifle away your present seasons of 
grace and mercy. Let nothing then divert us from the 
great business of life, the preparation for death ; and 
let us carefully guard against delays in a matter of th# 
greatest importance, which must be done, or we are 
ruined beyond hope, and which ought to be done imme- 
diately, as we know not the day nor the hour in which 
the summons of death may be put into our hands. Let 
us make it the business of eyery day to prepare for our 
last, to be not only habitual but also actually prepared 
for that great change in the state of our existence, 
■which is awful and important beyond any thing we can at 
present conceive. Let us see to it, that we have not only 
oil in our lamps, but also those lamps well trimmed and 
burning, that we may enter with the bridegroom into the 
marriage. And let us every day examine the state of 
our souls, the strength of our graces, and the foundation 
of our hopes, remembering that what we are thus doing, 
we are doing for eternity ; and happy, thrice happy, 
shall that servant be, whom his Lord, when he cometh, 
shall find so doing. 



SERMON XX. 

DEATH; ITS NATURE AND CONSEQUENCES. 

HEB. IX, 27. 

It is appointed unto men once to die. 

By the good hand of God upon us we are continued 
in life and Drought in safety to the close of another year f 
although many that were as youug and likely to live as 
ourselves, have been numbered with the dead in the 
•ourse of it, and are deposited in the house appointed 
for all living. This is the very condition on which we 
are born into the world, that in a few years we must 
close our eyes on mortal things, and submit to the irre- 
sistible stroke of this last enemy, who is constantly in- 
vading our borders, entering into our families, and slay- 
ing our friends and relations. In the compass of a sin- 
gle year, what numbers go into captivity, are swept off 
the face of the earth, and pass into an unknown eter- 
nity ? So unlimited is the empire of death over the hu- 
man race, and so steady is he in the execution of his 
original commission to bring us down to the dust of the 
grave, that none are so vain as to promise themselves 
an immortality on earth, or to hope for an exemption 
from this common lot of mankind. How different m* 



392 DEATH I ITS NATUHE AND CONSEQUENCES. 

ever their circumstances and methods of life are, yet all 
expect to be laid in the solitary grave at last. Yet not- 
withstanding this, universal experience proves that men 
too often neglect this important consideration, and do 
Dot draw those practical inferences from it, which by 
the blessing of God, would have an happy tendency to en- 
gage them to live as borderers on the grave, and proba- 
tioners for eternity. All need a constant monitor to re- 
scind them of their own mortality, and to quicken them 
in their preparations for a comfortable close of life. — \ 
As it finishes our trial, seals our characters, and trans- 
mits as into an eternal state of retribution, which will 
never be succeeded by another, it is certainly a very 
useful subject of consideration. It reads us the plain- 
est and most instructive lectures, and furnishes medita- 
tions that are likely to be productive of the most ex- 
cellent tempers, and the most rational conduct. And 
nothing can be more becoming a rank of rational beings, 
who know that they must soon die, than at the close of 
a year, to make a solemn pause and reflect upon the dis- 
tinguishing goodness of God to them, who has spared 
them in the land of the living for another year, and 
enquire what valuable purposes it has answered to their 
souls, and what progress they have made in their pre- 
parations for meeting this last enemy with the forti- 
tude and composure of a christian. Let us then, my 
friends, take our stand, for a few moments, on the bor- 
ders of the grave, and cast our thoughts backward on 
the world and forward through eternity, and consider 
both in the light reflected on them by death. And to as- 
sist our meditations on this subject, permit me to eon= 
fine your contemplations at present to 



HEATH ; ITS NATURE AND CONSEQUENCES* 393 



I. The nature of death. 

II. The necessity of dying that we are all under. 

III. The foundation of this necessity. 

IV. The momentous consequences of dying; 
I. The nature of death, 

i. To die is to have the soul disunited from the body* 

None of those disembodied spirits, who once inhabi- 
ted houses of clay, have returned from the invisible 
world to tell us what it is to die ; the full acquaintance 
with this subject is reserved to be learned only by the 
last experiment. We only know in general that death 
is the dissolution of that union by which our souls and 
bodies are linked together. When the body becomes 
an unfit or disagreeable habitation, the soul takes its 
flight into the invisible world, and ascends to God who 
gave it, while the body returns to the dust, from whence 
it was originally taken. How this vital union is dis- 
solved we can no more tell, than how such different 
principles at first came to be so intimately conjoined to- 
gether. We know neither, how an immortal mind can 
be united to an organized piece of clay, in order to its 
present sensations and motions, nor how the unwelcome 
separation is made in order to the entire cessation of 
animal separation. Experience teaches, that in some 
instances the lamp of life gradually expires, and the 

christian falls asleep in Jesus, without a sigh or a groan ; 

T) 3 



£04 Death; its nature and consequences. 

but most frequently, human nature does not yield to 
death, without manifesting a deep reluctance to its 
stroke. Hence it is, that we so often hear the expiring 
groans of our departing friends, which afford the deep- 
est conviction of what agonies they feel, when their 
souls and bodies are forcibly torn asunder. 

But whatever be the manner of our death, whether 
the separation is effected with or without a struggle, 
yet both reason and revelation conspire to assure us, 
that this king of terrors has received no commission 
from the Father of our spirits to destroy their essen- 
tial life, by reducing them to a state of inactivity with 
the body. They survive the stroke of death, and are 
only transmitted into the world of spirits, where they 
think and reason, are conscious of good and evil, and 
entertain prospects and reflections, that give them plea- 
Sure or pain, and doubtless in greater perfection than 
they could ever have them, during their connections with 
objects of flesh and sense. There is no similarity or 
agreement between our ideas of matter, however or- 
ganized and refined, and a thinking, free self-active be- 
ing, which presides over the body and governs its mo- 
tions according to its own will, which can take in spi- 
ritual and abstract notions of God and religion, can 
compose them together, reason upon them, and deduce 
a long train of speculative and practical consequences 
from them ; and therefore it cannot be capable of a dis- 
solution by any impressions from corporeal objects. — > 
God alone who has formed the soul of man within him, 
can put an end to its existence. But it cannot be sup- 
posed without absurdity, that he would furnish it with 



DEATH ; ITS NATURE AND CONSEQUENCES. 395 

such exalted powers of conversing with objects which 
lie beyond the reach of our bodily senses, and appoint 
it only to spend a few years amidst a -thousand sorrows, 
which frequently fall with double weight upon the best 
of men on account of their regard to his laws, and suf- 
fer it to drop into non-existence at the dissolution of the 
body. Add to all this, that the soul is a subject of 
moral government, and capable of endless improvements 
in knowledge, holiness and happiness, and that it is fur- 
nished with strong appetites and desires after immor- 
tality, attended with hopes and fears in another state. 
And can we imagine that God has made all these in 
vain, without any thing to answer them in a future 
world ? Dfo, certainly : And revelation confirms the dic- 
tates of reason on this subject, and assures us, that 
when we put off " the earthly house of this tabernacle, 
we shall have a building not made with hands, eternal 
in the heavens," if we are the children of God ; and 
that when we are absent from the body we shall be pre- 
sent with the Lord. 

2. The scriptures lead us into another view of death as 
the dissolutio n and destruction of the body. 

However the immaterial principle of thought and ac- 
tivity within us remains unhurt and unaffected by the 
stroke of death ; yet this wild destroyer of the human 
race, reduces all that is visible of man to deplorable 
ruins. Our bodies indeed are curious pieces of divine 
workmanship, 6 fearfully and wonderfully made, 5 which 
the wisdom of God has formed for an habitation to the 
soul. Yet still they are but piles of organized clay and 



396 DEATH ; ITS NATURE AND CONSEQUENCES. 

liable to be reduced to their original dust, when God 
commands the soul to quit her earthly tabernacle. — 
6i Our earthly house of this tabernacle shall be dis- 
solved Which expression of the apostle is an evident 
allusion to the tabernacle in the w ilderness, which was 
so constructed, that it could be easily taken to pieces, 
and one board parted from another. Death loosens 
the joints of the body, unpins the clay tabernacle, and 
dissolves it into dust. As it is constructed only for a 
temporary dwelling and not a fixed habitation, it can- 
not be of long continuance. However it may baffle the 
assaults of the harbingers of death for a season, yet the 
seeds of mortality are sown within it, which will e'er 
long strengthen and bring on its final dissolution. Nor 
in this effect of death will there be any distinction ; the 
beautiful frame of the body will then be defaced, its 
animal life shall expire and all its active powers and 
sensations shall be extinguished. Death stains the pride 
of the human body and changes its most engaging quali- 
ties into deformity. The strongest body drops down in 
weakness and can rise no more, when the mighty are 
taken away without hand ; the most lively and vigo- 
rous lies still in the grave, like a statue of clay. He 
pays no reverence to figure or dress. He arrests the 
prince upon the throne as intrepidly as the peasant at 
his spade ; he strips the young and beautiful of all their 
charms, nor spares the proud and pampered in the day 
of his power. The finest, fairest, strongest body shall 
be seized by death, and consigned to the silent habita- 
tion of the grave. One dieth in his full strength, being 



n Cor. v, 1 



DEATH J ITS NATURE AND CONSEQUENCES. 397 

wholly at ease and quiet ; his breasts are full of milk 
and his bones are moistened with marrow ; and another 
dieth in the bitterness of his soul, and never eateth 
with pleasure. " They shall lie down alike in the dust 
and the worms shall cover them.' 9 * Of that active and 
sprightly creature, which lately we beheld so full of 
busy projects, and so industrious in the prosecution of 
them, when death lays his cold hands upon him, we see 
nothing remaining but a breathless lump of unanimated 
clay, destitute of all sense and motion : and instead of 
that attractive form, which drew the attention and 
commanded the admiration of every spectator, death 
substitutes an hideous and ghastly spectacle, which we 
are obliged to conceal from the eyes of the living, and 
commit to the grave to be the spoil of worms. 

3. To die, is to depart out of this world, and to enter into 
another state of existence. 

Under this figure does the good old Simeon mention 
his death : " Now Lord, lettest thou thy servant depart 
in peace, for mine eyes have seen thy salvation. 5 ' | So 
also the apostle Paul had a desire to depart.:): Thus 
we report the death of a friend and a person of our ac- 
quaintance ; that he is departed this life ; that lie has 
left the world and all its busy concerns, and entered 
upon another state of existence. As soon as the veil of 
mortal flesh, is rent, which hides the invisible world 
from our view, we are already in another state. Were 



*Job. xxi, 23-27 tLvik. iij 29. 

JPhiIji,23. 



39S DEATH ; ITS NATURE AND CONSEQUENCES. 

our departed friends allowed to converse with us about 
the affairs of this world, how should we be surprized at 
the justice and propriety of their sentiments concern- 
ing the pleasures and advantages, the honors and the 
vanity of earthly thiugs ? And what solemn and affect- 
ing narratives could they give of the manner of their 
existence and the subjects that employ their medita- 
tions in the world of spirits ? But this must not be, we 
have Moses and the prophets, Christ and his apostles, 
and they have no more to do with us, and no more to 
say to us. They have done with markets and sermons, 
with sales and speculations, with their own houses and 
the house of God. They have no more intercourse 
with a disconsolate wife, with weeping children, with a 
broken hearted parent or the dearest friend who was as 
their own souls. 

To die, is to depart out of this world, and to leave 
our earthly projects and schemes behind us. Death re- 
lieves the poor and indigent from their anxiety and so- 
licitude about what they shall eat and drink and where- 
with they shall be cloathed. It puts an end to the plow- 
ing and sowing of the husbandman, and gives the weary 
hireling rest from all his labours. In the grave the 
weary are at rest, and the servant is free from his mas- 
ter. While the busy merchant is laboriously engaged 
in studying the various arts of trade and commerce, and 
exchanging the productions of his native country for 
the commodities of foreign climes, and it may be, is 
comforting himself with the pleasing prospect of a large 
estate, or is ready to enter upon a more full enjoyment 
of past labours ; death cuts off his fond expectations, 



death; its nature and CONSEQUENCES. 399 

and hurries him into a world of spirits, where his ac- 
cumulated treasures can neither follow nor affect hini* 
While the devotees of pleasure are torturing a tired 
imagination to find out now eccnoa of dissipation and 
amusement to murder their precious moments, on which 
an awful eternity depends, death levels his unerring 
shaft for their lives, and carries them into the invisible 
world. While the covetous wordling is restlesly em- 
ployed in enlarging his treasures, adding house to house 
and field to field, and contriving how he may be placed 
alone in the earth ; death in a moment puts an end to 
his busy cares and toils, and instead of his swelling ex- 
pectations, assigns him the scanty possession of a tomb. 
In a word, death, without distinction, sweeps off all from 
the theatre of public action and business, and confines 
them in the dark and lonely prison of the grave, from 
whence they shall have no enlargement until the morn- 
ing of the resurrection. 

To die is to depart from all our wordly prosperity 
and happiness. ]Vo state or condition in life is a suffi- 
cient security from the assaults of death. The most 
extensive conquests and the best established kingdoms 
cannot bribe the inexorable king of terrors to delay his 
stroke for a moment. He triumphs over the proudest 
conquerors, and by a single stroke deprives them of all 
that power, and military prowess, which made them the 
scourge of mankind, and the terror of the nations around 
them. He brings down the greatest monarchs from 
their lofty thrones, and levels their honor with the dust* 
Nothing of that pomp and splendor, which before at- 
tracted the esteem and admiration of mankind, descends 



400 DEATH ; ITS STATURE AND CONSEQUENCES, 

with them to the dark dominions of the grave : no marks 
of their former dignity and pre-eminence to distinguish 
the noble from the ignoble dust. Death pays as little 
regard to riches as to honors and power. T ongh they 
should not " make unto themselves wings and fly away," 
yet we must soon be torn from the embraces of our 
beloved treasures, and " the places that now know us 
shall know us no more." We may enlarge our barns, 
encrease our stores, and lay up much goods for many 
years to come and be ready to say to ourselves, « eat 
and drink and take thy pleasure," when death may se- 
cretly enter our chamber with that solemn reprimand : 
" Thou fool, this night shall thy soul be required of 
thee, and then whose shall these things be ?" Nor can the 
carnal pleasures of the voluptuous sensualist afford any 
better security against the arrests of death. While he 
spends his days in the excesses of mirth and riot, and 
restrains himself from nothing that his heart desires, 
death with a silent hand, writes vanity and vexation of 
spirit on all his fleeting enjoyments, and hurries him, 
however reluctant, to the solitary mansions of the dead. 
Nor can the innocent amusements of life, nor the plea- 
sing conversation of the most beloved relations and 
friends secure us from departing into that land of dark- 
ness and silence, where we shall no more behold man 
with all the inhabitants of the earth. 

To die is not only a departure from all the pleasures 
and enjoyments of the present state, Whether virtuous 
or vicious, innocent or unlawful ; but it is also to the 
good man an happy discharge from all the labours of 
mortality, the sorrows of his pilgrimage, and the strug- 



li ISA Til \ ITS NATURE ASB CONSEQUENCES. 46i 

gles of his christian warfare. To him, death brings the 
sovereign cure for all the maladies of a sickly, crazy 
constitution, heals the wounds of poverty and affliction, 
puts an end to the calamities of war, and sheath3 the 
persecutor's bloody sword. " In the grave the wicked 
cease from troubling, and the weary are at rest."*— 
There the prisoners rest together ; they hear not the 
voice of the oppressor ; the small and great are there ; 
and the servant is free from his master. 

To die, is to depart froni all the ordinances of the 
gospel church, and all the opportunities of growing wise 
unto salvation. This is our state of probation in which 
we are favored with many singular advantages, for at- 
taining those measures of grace and knowledge and ho- 
liness, which are absolutely necessary for their future 
happiness. The divine command, to turn aside on the 
Lord's day from the common business of life, to pay our 
united homage to the God that made us, the institution 
of public worship, the preaching of the Avord, the ordi- 
nances of the sanctuary, with all the methods of private 
devotion, were all designed to train us up for more ex- 
alted happiness in the coming world. But death will 
soon remove us from all those invaluable privileges, all 
those golden opportunities which are now put into our 
hands, by our being born in an age of knowledge and a 
land of light, by our being planted in the courts of our 
God, and watered with the dews of his heavenly grace* 
and by our being educated in the church of Christ, where 
we have " line upon line, and precept upon precept."— < 
Our day of grace cannot be protracted beyond the grave* 

" Now is the accepted time ; now is the day of salva 

E 3 



tOZ death; its nature akd consequences. 

tion." " The grave cannot praise the Lord nor death 
celebrate him $ they that go down to the pit cannot 
hope for his truth."* Death will seal the lips of our 
wisest teachers, and stop the ears of the most attentive 
hearers. That voice, which at once both charmed and 
instructed, shall be silenced in death, and the ministry 
of reconciliation appointed by Christ, to beseech and en- 
treat sinners to return to God and their duty by a true 
repentance, will then be at an end. The overtures of 
pardon and mercy which are now sounding in our ears, 
will be made no more, and the calls of God by his Word 
and providence, by his holy spirit and his faithful moni- 
tor in our own bosoms, shall follow us no farther than 
the close of life. For there is no repentance, nor work, 
nor knowledge, nor device in the grave, to which we 
are all hastening. 

To die, is to depart from all our opportunities of ad 
vancing the glory of God^ the interest of the Redeemer's 
kingdom and the happiness of mankind. We have many 
talents committed to our trust in the present life, and 
we are accountable to our great Lord and master, for 
our diligence and fidelity in the improvement of them. 
Every day opens new scenes, wherein we may be service- 
able to our friends and neighbours, to the church of 
God, and the community in general ; and wherein we 
may abound in those good works, which are pleasing to 
God and profitable to men. Here we have a thousand 
opportunities of proclaiming the praises of our God and 
Redeemer, and of advancing the interests of his king 



Is. XXXVIII, 18. 



DEATH I ITS NATURE AND CONSEQUENCES. 403 

dom in the world, by instructing the ignorant and re= 
claiming transgressors from the error of their ways, by 
relieving the poor and indigent and protecting the widow 
and the orphan, by publishing the wonders of redeem- 
ing grace, and the amazing dimensions of the love of 
God, for the support of the trembling christian or the 
encouragement of the aw akened sinner, w ho is ready to 
sink into despair. And here we have daily opportuni- 
ties for the exercise of those social virtues, those acts 
of charity and justice, of hospitality and benevolence^ 
which add a glory to our christian profession, and ren- 
der us distinguished blessings in our generation. But 
death will remove us from all these opportunities of 
public or private usefulness in the world. He will give 
us a final discharge from all the duties of our particu- 
lar stations and employments in life. Vt'e have but a 
few hours to w ork the works of him that sent us into 
the world, before the shades of night shall overtake us, 
in which no man can work; a few days more to labor 
in the vineyard of our Lord, before death brings us the 
solemn message from the eternal Judge : " Give an ac- 
count of your stew ardships, for ye may be stewards no 
longer." # 

Lastly ; to die is to depart out of this world, and from 
all its enjoyments, and to enter into an eternal w orld of 
retribution, where we shall be treated according to our 
conduct in life and our prevailing tempers and disposi- 
tions when we appear before our judge. Solemn depar- 
ture indeed, out of changing and successive time, into 
an unwasting eternity, where the sentence that shall be 

*Luk. xvi, 2» 



T 7 



DEATH J ITS NATURE AND CONSEQUENCES. 

passed upon the disembodied spirit shall never more be 
reversed ! Here we are upon trial as candidates for hea- 
venly preferments, as probationers for exalted stations 
in the upper world, and our whole behaviour is under 
our master's eye. But at death this trial is over and 
in the state, in which we are found at that solemn hour, 
we must appear before our judge, who will try our tem- 
pers and conduct by the unalterable rules of his gospel* 
and accordingly either receive us to dwell with himself 
in the Paradise of God, or doomus to everlasting ba- 
nishment from him into " that lake that burns with fire 
and brimstone prepared for the devil and his angels.", — 
When millions and millions of ages are past, the happi- 
ness of the righteous is but Beginning) and the misery 
of the wicked is as far from coming to a period, as it 
was at the first moment of their departure out of the 
world. But more of this under another head. It is 
time to make some practical improvement of what has 
been said ; by way of 

APFXICATION. 

I; Is death then the dissolution of that vital bond, by 
which our souls and bodies are linked together, and an 
enlargement of the soul from the incumbrance of its 
earthly tabernacle? 

Should not every one of us make a solemn pause and 
Consider where we shall be after the worms have de* 
Stroyed this body ; in what company, and in what em- 
ployment ; what views of the present world, and what 
eternal prospects we shall then entertain ? Is it con- 
sistent with reason, or can we reconcile it with our 
professions of Christianity, to make many years provi- 



DEATH; ITS NATURE AND CONSEQUENCES. 405 

sion for the body, jvhen >vc have no assurance that we 
shall sec another day, and little or none for an immor 
tal soul, that survives the stroke of death 1 Is it the 
design of Christianity to quicken our care and industry 
for the present life, and to extinguish in us all concern 
for futurity? Did our blessed Redeems?, ur pattern 
and our judge act in this manner ? No : very in* from, 
it. Such a conduct is as contradictory to the genius 
and design, the spirit and maxims of Christianity as light 
is to darkness, as wisdom to folly. Should we not also 
consider what are the thoughts and subjects, that most 
engage our meditations while we are in the body, and 
what are our moral habits and dispositions ? These be- 
long to the soul, are inseparable from it, and will prove 
the immediate sources of happiness or misery in our 
disembodied state. Practical habits, whether virtuous 
or vicious, whether divine or wordly love, meekness or 
anger, charity or uncharitableness, benevolence or sel^ 
fishness, pass with the soul into another state, and when 
its union with the body is broken, it will be too late to 
be cured of pride and envy, unrighteousness and sensu- 
ality, profaneness and impurity. Let us then guard 
against contracting those unlovely dispositions, or if 
contracted already, let us speedily apply to the great 
physician for the removal of them, before death fsxes 
them in the souL 

2. Is death the dissolution of the clay tdbemacle and the 
destruction of the body? Should not this moderate our 
anxious solicitude about the accommodations of a mor- 
tal body, which must spcefyht cruiftbU iw+Q its original 
dust? 



4.06 DEATH/ ITS NATURE 'AND CONSEQUENCE?;. 

Is it not absurd and preposterous to spend so much 
labour and pains to dress and pamper a piece of cor- 
ruptible fleshy which must soon lie undistinguished from 
its kindred dust, which must soon acknowledge "cor- 
ruption to be its father, and the worms to be its mother 
and sister ?" "Ooes it deserve laborious days and sleepless 
jjjg.},*^ i Does it merit the arts of oppression and cru- 
elty, of lying and deceit? Does it deserve, that the soul 
should forfeit all its noble and angelic expectations be- 
yond the grave, in order to adorn and accommodate a 
ruinous house which must soon be deserted, as unfit 
for the habitation of an heaven-born spirit ? Have wc 
no higher ambition than to eat and drink, no nobler end 
of our creation to answer ? Has the infinitely wise Crea- 
tor made us thinking, rational beings, capable of enter- 
taining the most exalted contemplations, to spend all 
our thoughts and time in talking of a statue of clay ? 
Nay, rather should we not employ our principal care 
and pains in cultivating those heavenly and godlike dis- 
positions, that will prepare us for an heavenly habita- 
tion, (< a building not made with hands, eternal in the 
heavens V- 

3. Is death our departure out of this world? How soVcU 
tously should we guard against a growing fondness for 
a world which wc must leave, and whose fashion 
passes away? 

In this view, what little tilings are gains and losses* 
grandeur or obscurity, flattery or scorn, a fine or a 
coarse attire, a joyful or a melancholy meeting, or any 
thing else that respects only the present life ? We should 



death; its nature and consequences. 107 

regard the occurrences and enjoyments of this life, only 
as the traveller does the accommodations of an inn, 
which he must leave in an hour or two. Let us there- 
fore consider ourselves as travellers through this valley 
of tears, who should not be exceedingly depressed or 
elated with what may befall us on the journey unless it 
respects our souls and eternity. This will prevent such 
an attachment to the things of time as will make the 
thoughts of our separation from the world uneasy ami 
afflictive. A wordly heart is beyond peradventure a 
very troublesome companion in a dying hour. It not 
only makes the thoughts of our departure hence terri- 
ble, but it also lays a foundation for a durable misery 
in the separate state. For when the soul, by abandon- 
ing itself to sensual and earthly gratifications, vitiates 
or extinguishes its spiritual appetite for sublime and 
rational enjoyments ; its violent propcnsion to those 
bodily pleasures, which it can no longer enjoy, must ne- 
cessarily create in it the torment of eager unsatisfied 
desires, and melancholy tears of everlasting banishment 
from all those pure and unmixed delights, which pro- 
ceed from the throne of God. 

i. Is death our departure out of this world ? How tare- 
ful should we be to have « our loins girt and our lamps 
burning," that we be not surprized, unprepared in 
that solemn hour. 

All our business in life is but a trifle compared with 
this important work. If this be neglected, better for 
us never to have been born into the world; better ne- 
ver to have heard the glad tidings of salvation through 



40* heath; its nature and consequences. 

a Redeemer ; better never to have been possessed of 
higher capacities than the beasts that perish. These 
distinguishing advantages can, in that case, answer 
no other purpose to us, than to sink us under a more 
aggravated condemnation. "Whatever other business 
we have transacted in life, and transacted with re- 
putation, we shall certainly condemn ourselves for egre- 
gious folly and madness, for having neglected our prepa- 
ration for our last change. Let us then be exhorted to 
make this our first and great concern in life. Let us 
begin it early, attend to it with seriousness, and pursue 
it with unremitting assiduity and diligence, until we 
have acquired that holy temper and disposition which 
ensures eternal happiness to the humble christian. Our 
work is important and our day is short. God only 
knows how long our seasons of grace shall be continued 
with us : whether we shall live to see the conclusion of 
another year, or whether death may not number us 
with our departed friends before the expiration of an- 
other month. It requires labor and pains with the sanc- 
tifying influences of the spirit of God, to root out evil 
habits, to conquer the corruptions of our hearts, to re- 
sist temptations, to learn the holy art of living above 
the world as citizens of the New Jerusalem. It re- 
quires application and care to study the nature and per- 
fections of God, to make ourselves acquainted with his 
laws, to acquire the habits of virtue and grace, to raise 
our cold and unaffected hearts to God and divine things* 
to be transformed by t he renewing of our minds into the 
image of Christ, and to have our whole souls fashioned 
according to the gospel of his grace. We may perhaps 
wish for more time, when sickness comes and death re- 



DEATH ; ITS NATURE AND CONSEQUENCES* 409 

ceives his commission to execute his last solemn work 
upon us. But why should we have more, when enough 
has been already assigned us, and we have trifled with 
our seasons of grace. Let us then, as we value our 
immortal souls, as we would be armed against the un- 
known terrors of a dying hour, endeavour to view this 
world in the light of eternity, and set such a value upon 
time as we shall then do* and make such an improve- 
ment of it as we shall then wish we had done, which 
will greatly contribute to our readiness to depart out of 
the world at the summons of death. 

5. Does death put a period to all our seasons of grace 
and opportunities of doing good in the world? 

"We live in a dying world, the objects of our benefi- 
cence and charity are mortal, and death will e'er long 
remove us from all our opportunities of doing good to 
the souls or the bodies of men. Now is our season of 
usefulness, the gospel calls us to embrace and improve 
it, and God and conscience approve the call. Let us 
not then act the part of the slothful and unprofitable 
servant, who hid his Lord's money in a napkin* but ra- 
ther let us imitate the example of him who went about 
with unwearied assiduity from place to place, doing 
good to the souls of men, and who has left it in charge 
to his followers, that they be rich in good works, ready 
to communicate, and willing to distribute out of the 
abundance which he liberally bestows upon them, a por- 
tion to his necessitous and suffering children. Let us 
be exhorted from the consideration of our own mortality 

F s 



410 DEATH | ITS NATURE AND CONSEQUENCES. 

and the mortality of all with whom we are connected, 
to do good unto all as we have opportunity, hut espe- 
cially to the household of faith; remembering for our 
encouragement, that the time is fast approaching, when 
no work will be reviewed with so much pleasure, nor 
meet with so noble a reward as that which was done 
for the glory of God, and the promotion of the Redeem- 
er's kingdom in the world. A comfortable and bappy 
death must be the result of an holy and well spent life. 
Those are likely to die with the highest triumphs of 
faith and hope and joy, who can give the best account 
of their improvement of their talents and trusts: those 
whose consciences bear the fullest testimony, ** that in 
simplicity and godly sincerity and not by fleshly wisdom, 
but by the grace of God, they have had their conversa- 
tion in the world." Who can say with Hezekiah : 
Remember, O Lord, how I have walked before thee 
with a perfect and upright heart, and done that which 
is good in thy sight or with the apostle Paul : " I 
have finished my course, I have fought the good fight, 
I have kept the faith, henceforth there is laid up for 
me a crown of righteousness, which the Lord will give 
me in that day. For blessed are the dead who die in 
the Lord, for they rest from their labors and their 
works do follow them.'' 

Let our lives then, which we live in the body be such 
a laborious service of our God and generation as will 
give us a comfortable prospect beyond the grave, of en- 
tering upon that rest which remains for the people of 
God. Let us make those good works our principal 



DEATH ITS NATURE AND CONSEQUENCES. -ill 

study, which are to the praise and glory of God, and 
which shall follow us into the invisible world, and there 
be the evidences of our being the disciples of Jesus 
Christ and consequently of our title to his promised re- 
ward. Let us live the life, if we hope to die the death 
of the righteous. Let us abound in those good fruits 
whereby our heavenly father is glorified, if we expect 
that he would administer to us an abundant entrance 
into his heavenly kingdom. For nothing short of this 
can give us any solid and scriptural foundation of hope 
for the time to come. Be not deceived, God is not 
mocked ; f« whatsoever a man soweth, that shall hie also 
reap. If we sow to the flesh, we shall of the flesh reap 
corruption ; but if we sow to the spirit, we shall of the 
spirit reap life everlasting." Would to God this were 
more attentively considered by mankind, so many of 
whom delude themselves with the presumptuous hopes 
of reigning with Christ in glory, although they have ne~ 
rep enlisted under his banner, nor fought the good fight 
of faith. Contrary to the express declarations of the 
gospel, they hope to be admitted into heaven at the 
close of a wicked life, when they have nothing to pjead, 
but that they have embezzled their master's money and 
buried his talent in a napkin. O ! how melancholy must 
their disappointment be, when they shall find, that it 
is their Lord's unalterable resolution, to bring forth 
such slothful and unfaithful servants to slay them in his 
presence, cutting them asunder and casting them into 
outer darkness. If we would then entertain a rational 
hope in death of passing into life eternal, let us keep the 
commandments ; let us endeavour to be faithful until 



412 death; its nature and consequences. 

death, adorning the doctrines of God our Saviour in a 
things, that we may obtain a crown of righteousnes 
and life. 



THE END. 



ERRATA. 

At the head of pages 276, 277, 278, 279, 280, for " Receiv 
not the grace of God in vain" read " We are the temples of God.* 



H 125 



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